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Section ..illXX^ hJt.SPf 
Shelf. Number. 










JAMES SMITH, Esq. of Joedanhill, F.E.S. d'C. 


' Murci evaugelium credebant vcteres uihil aliud fuisse liuam Petri «T<),«»eiAe.i»T«." 

— Pearson, Vindicke Ignatianii:. 











Preface, ..... 
Dissertation on the Origin of the Gospels, 



Literaiy characteristics of the diftereut Gospels, • . . . ih. 

Phenomena of historical agreement, ..... xxii 

Differences in the conditions of agi'eement between the diffei-ent Gospels, xxiii 

Theories of Hug and Eichhorn, ...... ib. 

Principles upon which the Parallel Passages are arranged in the pre- 
sent woi-k, ........ xxiv 

General statement of the proposed theory of the Origin and Connection 

of the Gospels, . . . . . . . xxv 

Such agi-eements exist in the works of all contemporary historians writ- 
ing in a different language from that of the actors of the events 
recorded, ....... xxvi. xxvii 

Examples from the newspapers of the day, .... ib. 

Examples from modern contemporary historians, . . . ib. 
Extent to which the theory proposed can affect the independence of the 

evangelists, ........ xxxii 

Great importance of the testimony of St Luke to the authenticity of the 

preceding Gospels, ....... ib. 

Objections of Dr Lardner and Mr Hoi-ue, to the supposition that any of 
the evangelists made use of the works of their predecessors, stated 

and answered, ....... xxxiv 

Objections by Bishop Marsh, Mr Alford, and Dr Davidson answered, xxxvii 

Theory of oral tradition, . . . . . . xlvii 

Phenomena of tallying, ....... xlviii 

Connection of St Luke's Gospel with that of St John, . . ib. 

Connection of St Luke's Gospel with St Paul, .... li 

Preface to St Luke's Go.spel, ...... Hi 

Proofs that it was written in Judea, ..... Iv 

Objections by Dr Davidson, to the supposition that St Luke made use 

of Matthew's, stated and answered, . . . Ivii 

Objections by Professor Thiersch, ..... Iviii 

Remarks on the genealogies of Matthew and Luke. . . . ib. 

Remarks on the Gospel of Matthew, . . . > . Ix 

Occasion on wliich it wa.s written, ..... Ixi 

Language in wliich it was written, ..... ib. 


Phenomena of insertion and omission, 
On the connection between Matthew and Mark, 
Proofs that Mark is the translator of Peter, 
Answer to the objection drawn from the title, . 
Proofs from the WT-itings of the Fathers, 
Meaning of the designation ipiJ.r]vevTr]s, given by the ancients to Mark, 
Proofs of the connection of Peter, as stated by Mr Greswell, . 
Proofs drawn from coincidences in the narration with the country, pro- 
fession, and circumstances of St Peter, .... 
Agreements in the Epistles of Peter with, the second Gospel, . 
Plan adopted in the Synopsis, ...... 

Synopsis of the Parallel Passages between Matthew, Mark, and Luke, 

between Matthew and Luke, 

Critical Notes, 














When engaged in studying the nautical style of St Luke, for the 
purpose of illustrating his narrative of the voyage and shipwreck 
of St Paul, I compared his account of the storm on the lake of 
Galilee with those of Matthew and Mark, the other two evangel- 
ists who record the same event. The results of the comparison 
were entirely unexpected by me; for when I first read the New 
Testament continuously in the original, and noticed the agree- 
ment of many passages in the Gospel of Mark with those of the 
Gospel of Matthew, I naturally concluded that Mark, who was 
not himself an eyewitness, had copied from Matthew, who was. 
In the present instance, the nautical expression, XaiXa\/^ dvtfiov, 
" squall of wind," which occurs both in Mark and Luke, attracted 
my attention, as indicating that in this particular narrative a 
closer connection subsisted between Mark and Luke than between 
Mark and ^NLatthew. In order to ascertain the precise nature of 
the connection, I copied the accounts in parallel columns; and, 
upon comparing them, was led to conclude that St Luke must 
have had both of the other accounts before him — Matthew in 
Greek, Mark in another language (Hebrew) ; that he had based 
his account on that of Mark, but completed it from Matthew; 
that he had omitted nothing but autoptical details, such as eye- 
witnesses naturally employ — had inserted nothing but what could 
be inferred from the facts stated by the other evangelists; that 
where he copied Matthew, the agreement was verbal; where he 


copied Mark, there was that kind of variation which occurs in 
independent translators from the same original. For reasons to 
be afterwards stated, I concluded that the original memoir was 
written by the Apostle Peter, and translated by Mark; and that 
it was in consequence of this that Mark was designated by the 
Fathers the translator of Peter, {uapKo^ kp^r}vevri)s neVpou.) 

My researches were conducted so far in entire ignorance of 
those of a certain school of critics in Germany, being resident at 
the time in Jersey, where I had no access to their works. I had, 
however, the advantage of submitting them to my learned friend, 
Dr Robertson, Professor of Church History in the University 
of Edinburgh, then also residing in that island, who took much 
interest in the investigation, considering it of importance in clear- 
ing up points which Neologian criticism had contrived to involve 
in obscurity, and which had resolved the historical accounts of the 
rise of Christianity into myths and legends. To use his own 
words, since written to me, "It fights the Germans with their 
own weapons, and proves that an impartial and independent criti- 
cism, if only deserving of the name, instead of subverting, estab- 
lishes the foundations of inspired truth," 

Encouraged by the approbation and advice of so competent a 
judge, I appended to my former work, on the Voyage of St Paul, 
a dissertation on the sources of St Luke's writings, which may be 
considered as the prodromus of the present work; for although 
the immediate object was to elucidate the origin of the Gospel of 
St Luke, it embraced, to a certain extent, its connection with the 
other Gospels, and theirs with each other. 

I certainly have no reason to regret having done so, for the 
criticisms it called fortli have been eminently useful to me — in 
some cases, by suggesting difficulties which I hope to explain, in 
others by removing them. My object, in the following synopsis, 
has been to exhibit all the parallel passages, in the first three 


Gospels, ill which I consider that one or more evangelists have 
made use of the writings of the others, or of a common original. 
It may be here asked, why I confine the comparison to the first 
three Gospels ? The answer I have to make is, that I did very 
carefully copy out, in parallel columns, John's account of the 
events which had also been related by the other evangelists, but in 
every case I found that his accounts were those of an independent 
eyewitness relating them in his own language. Now, if John 
wrote after the other evangelists from his own observation, it is 
obvious that there could be no documentary agreement between 
them. Agreements such as exist between John and the other 
evangelists require no elucidation, and therefore I leave them 
altogether out of sight. But independent agreements are not con- 
fined to John's Gospel, they also occur in the other three : such 
are the accounts of the early life of our Saviour, of his visit to 
Nazareth, and of the crucifixion and subsequent events, as given 
by St Luke. These I have also, for the same reason, omitted. I 
have also omitted the passages peculiar to Matthew and Luke, 
where they have given independent accounts of the same transac- 
tions ; — to have included them would have given unnecessary 
extension to the synoptical tables, which are not intended to dis- 
pense with the subsidiary use of the New Testament by those who 
study them. I have, however, given the entire Gospel of Mark 
in its own order — not because I assume his order to be more 
strictly chronological than that of the other evangelists, but be- 
cause I consider that the description of the author of this Gospel, 
given by the earliest of the post-apostolic Fathers, mapkos 'epmhn- 
EYTH2 HETPOY, " Mark, the translator of Peter," furnishes the key 
to the mystery of the connection of the synoptical Gospels. 

In all such investigations^ the first object ought to be to state 
the facts of the case fully and fairly, taking care not to mix them 
up with the reasoning founded upon them. This I have attempted 

viii PREFACE. 

to do in such a raaiiDer as to enable the reader to observe, at a 
glance, both the agreements and the disagreements which subsist 
between the Gospels — a work of no inconsiderable labour, for it was 
not till after repeated transcriptions that I succeeded in exhibit- 
ing them in as clear a light as the limits of the page would admit. 
I question if there is a single section which I have not transcribed 
three or four times — many as often as five or six times — before I 
was satisfied that I had, in some measure, attained my object. 

It may be supposed that this was an unnecessary task, and that 
I might have availed myself of the labours of former synoptists 
and harmonists ; but, my object being diff'erent from theirs, I found 
it easier to form the synopsis from the original writings than to 
adapt theirs to my purposes. 

In a work like the present, it is obvious that it is of the utmost 
importance that we should know as nearly as possible the exact 
words used by the original authors, in order to distinguish the 
cases where they used their own language, or made use of the writ- 
ings of others, or where they translated from a common original. 
I did not consider myself entitled to select such readings as might 
suit my purpose, and therefore had but two alternatives — either 
to adhere to the received text, or to adopt the latest critical one, 
founded upon the collation of the earliest manuscripts. I at first 
adopted the former plan, and copied the passages from the received 
text ; but upon consideration I changed it, and have followed the 
text of Tischendorf, (Lips. 1849,) placing between brackets the 
words or sentences omitted by him, but translated in the English 
authorised version. 

It may be satisfactory to those who look with suspicion upon 
the numerous various readings appended to critical editions, to 
know that, in that very considerable portion of the Gospels which 
I have copied, I have not been able to detect a shade of difference 
in the meaning, either doctrinal or historical. But the differences 


between the earlier and the later MSS., although unimportant as 
to the matter, are of great importance in an inquiry like the pre- 
sent, where so much depends upon verbal expression. 

Tlie conclusion which the comparison between the earlier and 
later texts leads me to form is, that there is a greater amount of 
verbal agreement in the more modern MSS. than we find in the 
earliest existing ones; whilst, on the other hand, there is a greater 
amount of translational agreement in tlie oldest. The reason for 
this tendency, on the part of transcribers, to convert the transla- 
tional into the transcriptural, will be easily understood by those 
who have had much practice in transcription. If we examine a 
passage which has been translated from a common original, it will 
be found that, whilst the meaning is the same, many of the words 
are different ; but a transcriber, when he comes to a passage in 
one Gospel exactly corresponding in meaning with a passage in 
another, and whicli is firmly fixed in his memory, is apt uncon- 
sciously to make the words identical ; and in like manner, when 
words or expressions are wanting in one Gospel which occur in 
the corresponding passages in another, lie is apt to insert them- — 
and in both cases he introduces verbal agreements not in the ori- 
ginal. The reader can easily satisfy himself that this must be the 
case, for he will rarely find any of the words or passages which I 
have bracketed which do not occur in corresponding passages in 
another Gospel. But these causes are constant; they must liave 
influenced the earliest, as they have the latest transcribers; and 
we are warranted in sujiposing that there was still less verbal 
agreement in the original writings of the evangelists than what 
we have in the earliest existing MSS. 

As a proof of the importance of attending to this, I would cite 
the two verses, Mark, i. 24, 25, compared with the corresponding 
two in Luke, iv. 34, 3.5, which are stated by Bishop Marsh, in his 
Essay on the origin of the Gospels, page 118, to contain the only 


verbal agreement whicli is peculiar to Mark and Luke. Now, in 
the earliest MSS. this agreement does not exist; for I find not less 
than three deviations from verbal agreement in these two verses, 
(see Section vii., p. 10.) No inference, therefore, can be drawn 
from the passage cited bj Marsh adverse to the conclusion that the 
agreements jDCCuliar to Mark and Luke are translational, and taken 
from an original in another language. In addition to the above, 
Dr Davidson has cited two other passages — namely, Mark,viii. 38 ; 
Luke, ix. 26 — Mark, ix. 38, 40; Luke, ix. 49, 50; but if the 
reader w^ill examine the passages, he will perceive that there are 
verbal differences sufficient to remove them from tlie category in 
which they are placed by this author. 

An objection has been made to the inquiry, which I should not 
have thought of noticing, because I do not suppose it entertained 
by any person versant in historical or Biblical criticism, but be- 
cause it expresses sentiments wliich I believe are entertained by a 
certain class of theological writers, and by no inconsiderable num- 
ber of theological readers. It is expressed in the following note, 
appended to an otherwise favourable review of my former work, 
in the Free Church Magazine : — 

" Our aiithor endeavours to explain (after the example of the searching, but 
on this point profitless, criticism of Germany) what, for wise reasons, the Divine 
Author of Sci'ipture has left wrapt up in profound mystery ; what we believe 
it utterly impossible for any one satisfactorily to explicate noio ; and what, if 
it could be explicated, would be of no service whatever to the cause of Divine 
truth. He seeks to prove, by internal evidence of manner and style, from 
what original sources a writing, which is known to the Church only as itself 
an original source, has been derived ; and in the particular case of St Luke 
would establish that his Gospel and that of St ]\Iark have alike, in most places, 
been drawn from the same original ; but that the Gospel of St Mark is merely 
a translation, in Greek, of the original — while St Luke's Gospel contains an- 
other translation, and adds from other quarters various particulars not con- 
tained in the Aramaic original referred to. It is but due to Mr Smith, and 
to the truth itself, to express our conviction that in this part of his researches 
he is far from proving himself to be so much at home as in the other parts of 


his volume ; aud we are persuaded that few persons of competent learning 
and judgment, at all skilled in judging of criteria and weighing evidence of 
this kind, will be disposed to go along with him. His theory appears to us 
to be utterly groundless ; and we could produce many passages from the two 
Gospels so varied in expression and coloiiring, that we would defy any unpre- 
judiced and judicious critic to say that they are simply diflferent translations 
of the same original. But there is no occasion to enter more at large into the 
subject. We wished merely to express our regi-et at the introduction of this 
discussion into Mr Smith's otherwise admirable volume, as we are afraid the 
perusal of such a discussion, in the manner in which it is here handled, may 
be fitted in some to awaken doubts as to the inspired character of St Luke's 
writings, and as not only the general aim of the discussion is objectionable, 
but also some of the particular expressions in it (we believe inadvertently 
used) are liable to exception." 

So far as tlie above paragraph contains any reasoning upon the 
subject, it proceeds upon an entire misconception of what I had 
advanced. I admit that there are many passages in Luke that 
are not " simply different transhations of tlie same original" I 
only said there were some that were. My conckisions as to the 
origiuahty of St Luke's Gospel were the same as St Luke's own, 
as stated in his preface — namely, that he has used the accounts of 
those who were from the beginning eyewitnesses and ministers of 
the Word — the same as those of the early Fathers, as well as of 
the best modern critics. This, however, is not the place for rea- 
.soning on the subject, but for defending myself from inquiring into 
a subject " upon which it is impossible to throw light, aud which, 
even if light could be thrown, would be of no service to the cause 
of Divine truth." Such cautious, I should say timid, reasoning is 
too late. Men's minds are attracted to the subject; and the neces- 
sity of solving the problem is recognised by every Biblical critic. 
A writer on the subject in the Edinburgh Review thus expresses 
himself — 

" Until the time when the publication of Eichhorn's celebrated edition of 
the New Testament gave a new impetus and direction to theological inquiry, 
the whole tribe of expositors, commentators, and writers on the evidence of 
Christianity had been successively labom'ing to explain and reconcile the differ- 


ences observable in the four distinct narrations of the same series of transactions 
and events contained in the Gosj^els. But anterior to the appearance of the 
remarkable work which we have alluded to, it seems never to have occiirred 
to any one of the number that it was necessary to account for the resem- 
blances as well as the differences, and to show in what way, or upon what 
principle, fom- independent writers, composing their narrations at considerable 
intei'vals of time, as well as distance of place, come to coincide so miracu- 
lously both in point of expression and of statement. Only one side of the 
case was looked at — one set of objections alone was encountered — while the 
main difficulty, the chief stumblingblock, was left in the way, and kept alto- 
gether out of view." — No. 51, p. 529. 

Since the time of Eiclihorn, many volumes have been written, 
and the wildest theories have been propounded, to account for the 
agreements, and conclusions the most inconsistent with the histo- 
rical authority and contemporaneity of the Gospels have been ar- 
rived at. Upon these conclusions, which I believe to be erroneous, 
rests entirely the mythical theory of the origin of Christianity 
of Strauss, in his Life of Jesus, a work which has done more to 
shake the faith of inquiring minds than any sceptical production 
of the age. Witness its effects on that very interesting character, 
John Sterling, whose doubts on the historical authenticity of the 
Gospel narrative appear to have been raised, in a great measure, 
by the perusal of this work, which he thus characterises : — 

"It will work deep and far in such a time as ours. When so many minds 
are distracted about the history or rather genesis of the Gospel, it is a great 
thing for partisans, on the one side, to have what the other never wanted — a 
book of which they can say, ' This is om* creed, or rather anti-creed and anti- 
code.' And Strauss seems perfectly proof against the answer to which Vol- 
taire's critical and historical shallowness perpetually exposed him. I mean 
to read the book throvigh. It seems admitted that the orthodox theologians 
have failed to give any sufficient answer." — Carlyle's Life, p. 243. 

Strauss himself admits, what indeed cannot be denied, that if 
it can be shown that we have contemporary written historical nar- 
ratives of the transactions of our Saviour and his apostles, his 
theory must fall to the ground. Now, upon such an issue, to say 
that the subject is inexplicable, is in fact to yield the point ; on 

PREFACE. xiii 

the other haud, if we can, bj careful and laborious research, prove 
that we have luritten accounts, which are in the strictest sense of 
the word contemporaneous, and if M-e can show that, in respect to 
the facts upon which this author rests his theory, his "critical and 
historical shallowness" is at least as great as Voltaire's,'" then I 
humbly apprehend that the explication I have to offer, if founded 
upon sound induction, must be of service to the cause of Divine 

Having in my former work shown by proofs independent of 
all others, that the writings of St Luke were those of a contem- 
porary author, personally engaged in some of the most eventful 
scenes which he has recorded, I can, as Dr Chalmers somewhere 
says, " take him from the bar and place him in the witness-box." 
Now, nothing but the perfect truthfulness of his narrative could 
account for its agreement with facts which could only have been 
known to him from personal observation ; for our knowledge of 
these facts is only due to recent discoveries and the accurate 
researches of modern science. Had St Luke's writings been dis- 
covered for tlie first time amongst the papyri of Herculaneum, 
these proofs of their authenticity must have been held conclusive 
by every one accustomed to investigate the truth or falsehood of 
sea-voyages of doubtful authority ;t but if it can be shown that 

* Strauss's reasoning is ingenious; but, having necessarily gone over much of the same 
ground, I have no hesitation in asserting that, as a work of original research, his Life of 
Jesm is utterly worthless. Wherever he meets a critical conclusion which suits his views, 
he assumes that it is established, and reasons accordingly. Mr Norton, in his late work 
on the genuineness of the Gospels, observes tnjly, that " Nothing more superficial was ever 
put forth by a writer of any note as the examination of an important subject."- — Vol. i. p. 74. 

t Even since the publication, some of the facts, which I could only establish by labo- 
rious investigation, have been confirmed by actual observation — such as the position of 
Port Phenice, and its capabilities as a winter harbour. Captain Spratt, R.N., in his recent 
survey, finds that the port still retains the name; and Mr Urquhart, M.P., who visited it, 
as.sures mc it is an excellent harbour. Nay, the almost incredible agreement which sub- 
sists between the time and geographical position of the traditional scene of the shipwreck, 
and that which must be assigned to it by the dead-reckoning drawn from the scattered 
and incidental notices furnished by St Luke, has been confirmed by a similar calculation, 
which had been made by Admiral Sir Charles Penrose, and is since published in my friend 


the Acts of the Apostles are genuine and authentic, so must also 
be the Gospel, for not only is it mentioned in that work, but it 
is obviously bj the same hand. Again, if it can be shown that St 
Luke made use of the Gospel of Matthew as one of his authori- 
ties in composing his own, he is at once the earliest and the best 
evidence of its genuineness and authenticity : that he did so, and 
that he used the same Greek Gospel which we now have, is proved 
by the extracts from it in his writings. In like manner, if I have 
succeeded in showing that both Luke and Matthew made use of 
the original of which Mark is the translator, we have not one but 
two contemporary historians to attest the authenticity of the 
second Gospel. And lastly, if I have succeeded in showing that 
Peter is the author of the memoir of which Mark is the trans- 
lator, we have the best of all historical evidence of the truth of 
the transactions — tliat of eyewitnesses, written immediately after. 
None of these conclusions rest in any manner upon conjecture ; 
they are all of them supported by external and internal evidence 
— evidence such as in the works of secular writers would have 
been held to be sufficient to establish them ; and — but for certain 
preconceived theories respecting the originality and independence 
of the Gospels, with which they are supposed to be inconsistent — 
must have been admitted ere now in the case in question. The 
evangelists are, indeed, independent of each other, but theirs is 
the independence of historians, not of poets or romancers. No 
historian is independent of his facts, and none but an eyewitness 
of his authorities. It has also been said, in the above extract, 
that the manner in which "the discussion is handled maybe fitted 
with some to awaken doubts as to the inspired character of St 
Luke's writings ;" and another critic, equally favourable in other 
respects, objects to my remarks, as " making it entirely a human 

Mr Howson's Life of St Paul. Notliiug has gratified me more than the enth'e acquiescence 
of nautical men in my conclusions. 


affiiir. The notion of Divine inspiration is left out of sight com- 
pletely ; na}^ an ordinary reader might be inclined to think that 

there M'as no such article in his creed It is but 

meeting the sceptics Mhom he would confute on grounds loM'er 
than necessary, and of course lower than right, to talk of the 
' landsman-like style ' of St Matthew/' &c.* 

I am thus thrown upon ray defence, both with respect to my 
own personal belief in inspiration, and with respect to the manner 
in M'hich I have conducted the inquiry. 

I had at one time written a caveat against such inferences, but 
considered it unnecessary, because the question of the inspiration 
of the sacred writers did not properly belong to the subject, and 
was in no ways affected by the way in which it was treated. Had 
I, indeed, discovered anything like a want of truthfulness in the 
writings of the evangelists, it might be said to have affected the 
question ; and in so far as the severest tests only rendered this 
truthfulness more evident, it may be said to have affected it in 
favour of inspiration ; for if we believe Scripture to be true, we 
must believe it to be inspired — as, on the other hand, it must, if 
inspired, be true ; but we must not reason in a circle, and say. 
Scripture is true, therefore it is inspired ; Scripture is inspired, 
therefore it is true. We cannot prove one of the propositions by 
assuming the other. I was dealing with the previous question 
of the truth of the narrative, and therefore felt precluded from 
assuming the inspiration of the writer. I cannot agree with my 
critic in thinking it wrong " to meet sceptics on ground lower 
than necessary ;" for if we can establish our point on the lowest 
ground, a fortiori we can on the highest. We are not entitled to 
assume what opponents do not admit. I am not to say that the 
mythical theory of the origin of Christianity is unfounded, because 

• London Guardian. 


it is inconsistent with the inspiration of the record, but because it 
is inconsistent with its authenticity and contemporaneity. Prove 
these, and by the admission of its propounder it must fall to the 

Although, however, we are not called upon to enter into the 
question of the inspiration of the Gospels before we have proved 
tlieir historical truth, we may do so retrospectively, and inquire 
whether or not the fact of these authors being inspired affects 
their testimony as human witnesses. Now, I must ground my 
opinions on the subject, not upon the dicta of theologians, but 
upon the words of the record, which, if true ^ must be authoritative, 
for they are the words of Him who cannot err. The term 
" plenary inspiration " is a theological, not a Scriptural term. I 
do not, therefore, object to it, but I object to that sense of it 
which would destroy the value of the historical testimony of the 
apostles as eyewitnesses — w^liich would in effect destroy the indi- 
viduality of the writers, and reduce them to mere machines. I 
can recognise in Scripture two very distinct kinds of inspiration — 
the inspiration of revelation, and the inspiration of guidance. The 
terra plenary is equally applicable to both ; but the facts recorded 
by the evangelists were not revealed to the apostles, but exhibited 
to their senses ; and what they tell us, they tell us in their own 
language, which is true, because guided by the Spirit of all truth, 
although it may not always be expressed in the most elegant or 
polished style. 

That this was the case may, I think, be gathered from the inci- 
dental notices wliich occur in the writings of the evangelists. St 
John repeatedly asks the confidence of his reader in the truth of 
his relation, because he actually witnessed what he relates. St 
Luke asks the confidence of his, because he had carefully inves- 
tigated everything from the beginning, and was in possession of 
the best evidence — that of eyewitnesses, w^ho had been personally 

PREFACE. xvii 

engaged in tlie transactions. When St Peter tells us that " holy 
men of God spake as they were moved by the Holy Ghost," he 
is speaking of prophecy, which must be the expression of revela- 
tion ; but when he proposes a candidate for the apostlcship, the 
conditions required are that he must be personally cognisant of 
the transactions of our Lord. It is perfectly clear that one of 
the most important duties of tlie apostles was to give their testi- 
mony to the truth of the events ; but this testimony would have, 
comparatively speaking, been of little value, unless some of them 
at least had committed accounts of the events to writing. It is 
my object in the following dissertation to show that, in so far as 
evidence has come down to us, we can trace what is recorded in 
the Gospels to original memoirs written by apostles — " a duty," 
as Tertulliau remarks, " especially imposed upon them by our 
Lord himself." '"" 

In the following synopsis I have subjected the sacred historians 
to the severest of all tests — that of confronting them, in every case 
where it was possible, with their authorities. Apply the same 
test to any similar series of profane historians, and where will we 
find the same fidelity to their authorities, the same freedom from 
bias or from mistakes, as we find in the works of the evangelists 1 
The very first trial of this nature which I made, of subjecting 
profane historians to the same test as I have the evangelists, 
exhibited a direct contradiction, not in an unimportant point, but 
in one of great historical importance. Hume's account of the 
battle of Cressy is taken from that of Froissart, but Froissart 
expressly says that, at its termination, " the English never quitted 
the ranks, but remained on the field." Hume, on the other hand, 
says equally expressly, that " the whole French army took to 
flight, and was followed and put to the sword without mercy." 

* " Constituimus imprimis evangelicum instrumentum apostolos auctores habere, quibus 
hoc munua ovangclii promiilgandi ab ipso Domino sit impositum." — Adv. Marcion, lib. iv. c. 2. 

xviii PREFACE. 

Here is a contradiction, wliicli I own perplexed me, till I dis- 
covered, upon comparing different editions of Froissart, that, by 
some unknown cause, a transposition had taken place in the 
account of what was a mere episode in the battle — where a partial 
pursuit did take place early in the battle, but which, in the edition 
consulted by Hume, was placed at the conclusion, and caused the 
mistake. We meet with no such contradictions in the Gospels, 
yet how easily might they have arisen from a similar error in an 
early transcriber. Some of those unimportant ones, which have 
perplexed commentators, have probably arisen from clerical errors, 
to which all transcribers are liable. One such, I think, I have 
explained by merely supposing that an early transcriber had 
placed one letter too near another, and by doing so changed the 
Greek word which signifies to "go in," to that which signifies to 
" go out," eia-nopeiofxai iuto (KTropevoixM, and thus accountod for the dis- 
crepancy as to the time of the cure of the blind near Jericho. See 
Note on Section Ivii. p. 298. 

Since this work was sent to press, an exceedingly interesting 
one on the same subject has been published, entitled " Hora3 
Evangelicse ; or. The Internal Evidence of the Gospel History, 
being an Inquiry into the Structure and Origin of the Four 
Gospels, &c. By the Rev. T. R. Birks." Tlie conclusions Mr 
Birks has arrived at are, in many important respects, the same 
as those adduced in the present work. The author has the great 
merit of conducting his researches unfettered by any preconceived 
theory respecting the originality of the evangelists. He says 
truly, — 

" The principle, that each later evangelist knew the wi"itings of his prede- 
cessors, will by no means imply, as some have hastily assumed, that he would 
become a mere copyist, even in the parts common to both writers. Each 
of them was an original authority, possessed of independent information, 
and might either use it independently, or combine it with the previous 
accounts, according to the plan and object of his own work." — P. 61. 


. Thus far our conclusions arc the same, as tliey are with respect 
to the originality of the Greek Gospel of Matthew. The point 
upon Mhich we differ is that respecting the originality of the 
Gospel of Mark, M-hicli I consider to be a translation of the 
original, which both Matthew and Luke made use of in certain 
portions of their Gospels. jNIr Birks, on the other hand, sup- 
poses that Mark copied the Gospel of Matthew. 

It is somewhat remarkable that, at the same time that I 
received the above-mentioned work, I received an elaborate 
critique on my work in the Gottingische Gelelirte Anzeigen, Aug. 
1851, by Professor Thiersch of Marburg, who, whilst he is not 
satisfied as to the use of the Gospel of Matthew by St Luke, 
agrees entirely with me with regard to the originality of St Mark. 
He says, " We need no longer search for the protevangelium ; we 
possess it in the Gospel of Mark : the reviewer holds this no 
longer as a hypothesis, but as a f^ict." '"' And the learned reviewer 
of the same work in the Emjlish Review (vol. xiii. p. 37G) 
not only adopts my views of the origin of the second Gospel, but 
adduces new and cogent reasons in support of them. 

Some of the expressions made use of — such as phenomena, 
autopticity, contemporaneity, translational, and transcriptural — 
may appear pedantic and uncouth, but in all such inquiries precision 
is to be preferred to fine writing. I have never used them where 
a synonymous word in common use would have answered the 

• " Wir braucbeii das Urevangelium uicbt zu suclicn, in dem Evangeliuin Marci besitzen 
wir cs. Ilof. biilt dicri flir keiue Hypotbese melir, soiideni fiir oiue Tbatwacbe." — P. 1371. 



Ix the writings of the evangelists we possess the works of four 
independent historians, narrating, without concert, events of which 
thej were either eyewitnesses, or of which they derived their 
knowledge immediately from those who were. Viewed merely as 
literary productions, without reference to the titles assigned to 
them by tradition, the Gospels of Mark and Jolin bear all the 
characters of autoptical memoirs — that is, of the memoirs of eye- 
witnesses, or what the French term, " Memoires pour servir a 
riiistoirc." The Gospels of Matthew and Luke are more or less 
regularly composed histories of the life and transactions of our 
Lord; that of Matthew, notwithstanding the conciseness of the 
narration, exhibiting internal proofs that its author was also an 
eyewitness of many of the events which it relates. The Gospel 
of Luke, on the other hand, is avowedly drawn up, from personal 
investigation, by an author in possession of the communications 
of eyewitnesses actually engaged in the transactions. 

When we compare with attention different accounts of the same 
series of transactions, two very distinct kinds of agreement will 
generally be found to present themselves — the one arising from the 
identity of the events related, the other from the identity of the 
authorities made use of. The first may be termed autoptical agree- 



ments, or the agreements of independent witnesses — the latter, 
documentary agreements, or those produced by the use of the same 
original authorities. 

It follows from this statement that there can be no documen- 
tary agreement between autoptical memoirs; but between histo- 
ries — taking the word history in its limited sense — which record 
the same events, we ought to expect to meet with such agreements ; 
and also between histories and memoirs written previously to their 
composition, but not between them and subsequent memoirs. 

Autoptical agreements, or the agreements of independent wit- 
nesses, require no elucidation. I shall, therefore, content myself 
with pointing them out, when they occur, in the Notes on the dif- 
ferent Sections of the annexed synopsis — confining myself, in the 
following Dissertation, to an inquiry into the nature and causes of 
the documentary phenomena which we meet with in the writings 
of the evangelists. Documentary phenomena may be divided into 
two classes — namely, the phenomena of transcription, and the phe- 
nomena of translation, according as the authorities made use of 
are in the same or in a different language from that of the histo- 
rians : to save circumlocution, I term them transcriptural and 
translational agreements. Translational phenomena may again be 
divided into those of independent or dependent translation; the 
former occur in cases where the translator is ignorant of, or makes 
no use of, previous translations — the latter, in cases where he does. 

To one or other of- the above enumerated kinds of agreement 
may all those we meet with in the Gospels be referred. In tliem- 
selves, they are exceedingly simple; but when we meet with them 
in the works of independent historians, such as the authors of the 
Gospels, they become extremely complicated, and we cannot 
expect to be able in every case to distinguish them from each 
other; for independent translators not unfrequently render short 
and simple sentences into the same words, producing a verbal 
agreement which is neither the effect of transcription nor of depen- 
dent translation. On the other hand, a transcriber may, for the 
purpose of improving the style, make such alterations on the Ian- 


guage of his authority as to give it the appearance of independent 
traushitiou. Even in the case of independent narratives of the 
same events, short verbal agreements occasionally occur. These, 
however, are exceptional cases, not sufficiently frequent to prevent 
us from ascertaining with confidence the conditions of agi-eeraent 
which subsist between each of the Gospels. 

These conditions differ in the different Gospels. Tlius, when 
we compare the parallel passages peculiar to Luke and Matthew, 
we find the agreement, generally speaking, to be transcriptural ; 
in those peculiar to Luke and Mark, the agreement is that of 
independent translation ; in those peculiar to Matthew and Mark, 
the agreement is partly that of independent translation, and partly 
of dependent translation ; wliilst in the cases where John narrates 
the same events as the other evangelists, the agreements are autop- 
tical, or those of an independent witness. 

These well-marked distinctions in the nature of the agreements 
between the writers, can neither be accidental, nor ascribed to 
one general cause : there must have been special causes ^vhich 
produced them. If we wish to ascertain what were the causes 
in question, we must, in the first place, observe with care, and 
report with accuracy, all the facts upon which our reasoning is 
founded. We may, indeed, lend plausibility to a hypothesis 
which is only partially true, by selecting such phenomena as 
are calculated to support it, and passing over in silence, or 
explaining away, snch as are adverse to it. Thus Eichhorn, 
observing the phenomena of translation in the writings of the evan- 
gelists, attributes all the agreements to a supposed Aramaic or 
Hebrew protevangelium ; Hug, observing those of transcription, 
supposes that each succeeding evangeUst made use of the writings 
of those who preceded him. Both theories are to a certain 
extent true ; and it is only when, led away by the love of general- 
isation, tliey liave attempted to reduce the most inconsistent phe- 
nomena under one general law, that their reasoning fails. Schleier- 
macher, speaking of the theories of Hug and Eichhorn, says truly 
enough, that " they combat each other with great mutual success." 


He might have said, with equal truth, that each defends his own 
theory with success. They are the knights of the gold and silver 
shield : each takes a one-sided view of the question, and exhausts 
his ingenuity in defending it. 

In arranging the parallel passages, I have not attempted chron- 
ological order. I do not believe that it is possible to construct a 
regularly chronological liarraony ; at all events, I have not made 
the attempt. I have given the whole of the Gospel of Mark in 
its own order, not from any preference of that order, but because 
the greater portion of the parallelisms may be referred to Mark, 
and because I consider that it is in an especial manner in the con- 
nection of tliis Gospel with the others that the key of the mystery 
of their connection is to be found. I have divided it into sections, 
arranging the corresponding passages in Matthew and Luke on 
each side ; never, however, inverting the order of any of the evan- 
gelists in order to make the agreement more striking, but leaving 
vacant spaces, with references to the corresponding passages in the 
other Gospels. I have, in this respect, deviated from the practice 
of Archbishop Newcome, Mr Greswell, and other harmonists; but 
these inversions are phenomena which must be kept in view — for 
it will be found that they throw no inconsiderable light on the 
order of the Gospels. Take, for instance, the accounts of the 
Temptation in the Wilderness, given in Matthew and Luke (Sec. 
iii. p. 226), where the difference in the order cannot be accounted 
for, except on the supposition that St Luke wrote last. — See 
note, p. 302. 

In those parts of the synopsis which contain the Gospel of 
Mark, we have every case where all the three Gospels coincide, as 
well as every case where there are corresponding passages in Mark 
and Matthew, and in Mark and Luke; the only other cases which 
can occur are those between Matthew and Luke. These I have 
given in a separate series of sections, in the order of Luke. 

In order that my reasoning may be more clearly understood, I 
shall, in the first place, state very shortly the conclusions which 
I have been led to, from the evidence furnished by the writings of 


the evangelists, and other ancient writers, respecting the origin 
and connection of the Gospels. Thej are as follow : — 

1st. Several of the apostles, including Matthew, Peter, and John, 
committed to writin<r accounts of the transactions of our Lord and 
his disciples in the language spoken bj them, i. e., Sjro-Chaldaic 
or Aramaic, known in the New Testament and the works of the 
Fathers as Hebrew. 

2d. When the apostles were driven bj persecution from Judea, 
a history of the life of our Lord was drawn up from the original 
memoirs, in Hebrew and in Greek, bj the apostle Matthew, for 
the use of the Jewish converts — the Greek being the same as the 
Gospel according to INIatthew. 

3d. St Luke drew up, for the use of Theophilus, a new life of 
our Lord, founded upon the authority of eyewitnesses and minis- 
ters of the Word — including the Hebrew memoir of Peter, and the 
Greek Gospel of Matthew. 

4th. After Peter's death, or departure from Rome i^^^obov), St 
Mark translated the memoir, written by Peter, into Greek. 

5th. John, at a still later period, composed his Gospel from his 
own original memoirs, omitting much that was already narrated by 
the other evangelists, for reasons assigned by himself — (xxi. 25.) 

By adopting this theory of the origin of the Gospels, we can 
easily explain the phenomena in question. I do not, however, 
propound it as a probable conjecture, calculated to afford an expla- 
nation, but trust I shall be able to substantiate every part of it by 
adequate proof. 

Assuming it to be established, we ought to expect that the 
phenomena of agreement would be exactly what we find them to 
be. St John writing entirely from his own observation, and sub- 
sequently to the other evangelists, there can be no documentary 
agreement between his writings and theirs. When, therefore, he 
narrates the same events, the agreements with the other evange- 
lists ought to be independent, which is precisely what we find 
them to be. Luke writing subsequently to Matthew and Peter, 
and drawing up his gospel from the accounts of eyewitnesses and 


ministers of the Word, naturally made use of their writings; but 
as, according to the above statement, Matthew's Gospel existed in 
Greek, and Peter's memoir was not yet translated, his connection 
with Matthew should be transcriptural, and with Mark, the trans- 
lator of Peter, translational. Now, the agreements between Luke 
and the two preceding evangelists are exactly what this view of 
their origin would lead us to expect. 

Matthew, in drawing up his Greek gospel, made use of Peter's 
memoir, afterwards translated by Mark — hence tlie agreement be- 
tween Matthew and Mark is translational, with this exception, 
that Mark, in translating the original memoir of St Peter, natu- 
rally made much use of the previous translation of Matthew, in 
those portions of Matthew's Gospel which he had taken, without 
alteration, from the original ; hence we should have, in the agree- 
ments between them, the phenomena of dependent as well as of 
independent translation. Now, there is much verbal agreement 
between Matthew and Mark, arising, I have no doubt, from this 

Tliese phenomena are, in fact, the phenomena of historical 
contemporaneity : they occur in all true contemporaneous accounts 
of events, where the actors speak a different language from that of 
the historians. We meet with them every day of our lives. Cri- 
tical research is never applied to what is universally known ; but 
if we subject the most contemporaneous of all historical narratives, 
namely, those given in the newspapers of the day, to the same 
critical process to which I am subjecting the Gospels, we cannot 
fail to meet with them all. Let us suppose the scene of the events 
to be in France. We find, in the different morning papers, inde- 
pendent translations of the French accounts; we find also accounts 
transmitted to each of the newspapers by their own correspon- 
dents — i. e., independent autoptical details ; and in the evening 
papers we find accounts of the same events often agreeing verbatim 
with those in the morning papers, or the phenomena of transcrip- 
tion. It is almost superfluous to give examples of what every 
newspaper reader must know to be the case. I shall, however. 


take as an example M'hat I find in the newspapers of the day in 
M'liich I am at present writing, (January 24, 1853.) They con- 
tain the speech of the Emperor of the French, announcing his 
intended marriage. In the Times and Morning Herald, morning 
papers, it begins as follows : — 


'' I yield to tlie wish so oftcu mauifested 
by the country, by coming to announce 
to you my marriage. 

" The alliance which I contract is not 
in accord with the traditions of 
ancient policy; therein is its 
advantage. France, by its successive 
revolutions, has ever abiiiptly 
separated from the rest of 
Europe. Every wise government 
ought to try to make it re-enter 
in the pale of the old monarchies. 
But this result will be more surely 
attained by a more straightforward 
and frank policy — by loyalty 
in conduct than by royal 
alliances, which create a false 
security, and oftcu substitute 
family interests for those of the nation," &c. 

Morning Herald. 

" I yield to the wish so often manifested 
by this country, by coming to announce 
to you my marriage. 

" The union which I contract is not 
in accord with the traditions of 
old policy ; that is its 
advantage. France, by its successive 
revolutions, has always roughly 
separated herself from the rest of 
Europe. Eveiy sensible government 
ought to seek to make her re-enter 
into the rank of the old monarchies. 
But this result will be more sui-ely 
attained by a more straightforward 
and candid policy, and by good faith 
in all transactions, than by royal 
alliances, which create false 
security, and frecpiently substitute 
family for national interests," &c. 

The same passages in the Record, an evening paper, of the same 
date, are word for word the same as those in the Times. We 
have here the phenomena of transcription and translation ; who, 
then, can doubt that there has been a written original, in a differ- 
ent language, to account for the particular species of agreement 
which subsists between the two morning papers, or that the even- 
ing paper has copied from the Times f 

Let us now select three independent contemporary historians, 
recording events to which they stand in nearly the same relation 
with respect to time and language, as the evangelists did to the 
events recorded by them. 

Sir Archibald Alison, in his History of the French Revolution, 
relates the events of the Peninsular campaigns at about the same 
distance of time as St Luke did those recorded in his Gospel. 


There is another English historian of the Spanish campaigns 
(General Napier), who, hke St Matthew, relates historically a 
series of events partly from his own observation, partly from that 
of other officers who were engaged in them ; and there is a third 
English work, entitled Memoirs of the War in Spain, hy Marshal 
Suchet. This is exactly what I suppose the second Gospel to be ; 
the translation of an autoptical memoir, written by one personally 
ensaged in the transactions. In this last work there is no indica- 
tion either on the title, or in the work itself, that it is a transla- 
tion, neither does the author ever mention himself in the first 
person ; yet, even independently of the title, a careful comparison 
of it with Alison's History would prove — 1st, that it was translated 
from an original memoir in a foreign language ; 2d, that it was the 
production of an eyewitness ; 3d, that the original author was no 
other tlian Marshal Suchet. In like manner, a comparison of the 
works of Alison and Napier proves that, before Alison wrote, 
Napier's History existed in English, and was known and made use 
of by Alison as one of the authorities alluded to in his preface ; 
and lastly, if we compare Napier with Suchet, it will be evident 
that he as well as Alison used the work of the latter as an 

Before proceeding with the proofs by which those propositions 
can be established, I would observe that it is much more difficult 
to make out the connection of modern authors than it is of the 
evangelists ; because, in the former case, a regard to literary repu- 
tation tends to prevent verbal adherence to the authorities, except 
under particular circumstances — but the desire for literary distinc- 
tion formed no part of the motives which actuated the evangelists. 
They never scrupled to transcribe or to translate literally, or to 
make use of previous translations when it suited their purpose. 

I now proceed to show, by a comparison of parallel passages, 
that Suchet's Memoirs was made use of by Alison, and that it 
must have existed in another language when he used it. 



SUCHET, vol. i. p. 214. 

" Ou the 28th of October, Marshal Mac- 
don aid 
wrote to bim: — 

" ' The Governor of Barcelona has an- 
nounced to me the approaching departure 
of a convoy from Pcrpignau 
between the 2d and the 4 th of November, 
and he presses me, 
in the name of General d'Hilliers, 
to favour its advance. 
Were this convoy taken or dispersed, 
Barcelona might be lost ; 
and there can be no doubt that 
the enemy will try every means 
of intercepting it. My preseuce alone 
can insure its safety ; and you 
are well aware that even were 
the chances equal, 
we could not expose ourselves 

to this hazard, which, 

if it happened to be against us, 

would be without remedv.' " 

Alison, vol. xiv. p. 159, note. 
" Macdonald, on 28th October, 

wrote to Suchet : — 

" ' The Governor of Barcelona has an- 
nounced to me the immediate departure 
of a convoy from Perpignau 
on 4 th November, 
and he urges me, iu the strongest manner, 

to pi'otect its advance. 

If that convoy is taken or dispersed, 

Barcelona will be lost ; 

and it is not doubtful that 

the enemy will try eveiy method 

to intercept it. My preseuce alone 

can save it ; and you 

will easily understand that even if 

the chances of success were equally balanced, 

we can never permit, without efiforts to 

prevent it, 

such a loss, which 

would be irreparable.' " 

It is sufficiently evident tliat we have here two independent 
translations of the 'same original. 

Let us now compare Alison's History with that of Napier. I 
select a passage from the account of the battle of Salamanca. 

Napier, vol. v. p. 176. 

" Some of Beyer's dragoons also 
breaking iu between the fifth and sixth 
divisions, slew many men, and 
caused some disorder in tlie Fifty-third ; 
but that brave regiment lost no ground, 
nor did Clausel's impetuous attack avail 
at any point, after the first burst, 
against the steady courage of the Allies. 
The southern ridge 
was regained. 

The French General Menne was severely, 
and General Fercy mortally wounded ; 
Clausel himself was hurt ; 
and the reserve of Beyer's dragoons, 
coming on at a canter, were met and 
broken by the fii'e of Uulse's noble brigade. 

Alison, vol. xv. p. 65. 

" An impetuous charge 
of the French dragoons 

only for an instant arrested the Fifty-third ; 

the southern ridge, which had been lost, 
was regained ; 

Ferey was mortally, 
Clausel slightly, wounded ; 

over the whole centre 


' and the Allied host righting itself, 
like a gallant ship after a sudden gust, 
again bore onwards in blood and gloom ; 
for though the air, purified by the storm 
of the evening before, was peculiarly clear, 
one vast cloud of smoke and dust rolled 
along the basin, and within it was the battle, 
with all its siprhts and sounds of terror.' " 

Napier, vol. v. p. 176. Alison, vol. xv. p. 65. 

Then the changing current of the 
fight once moi-e set for the British. the steady courage of the Allies prevailed ; 

The third division continued to outflank 
the enemy's left, Maucune abandoned 
the Fi'ench Arapeiies, Foy retired from 
the ridge of Calvariza, 
and the Allied host righting itself, 
as a gallant ship after a sudden gust, 
again boi'e onwards in blood and gloom ; 
for though the air, purified by the storm 
of the night befor-e, was peculiarly clear, 
one vast cloud rolled 

along the basin, and within it was the battle, 
with all its sights and sounds of terror." 

Had there been no other evidence than the foregoing extracts, 
thej would have conclusively established two points : first, that 
Alison was acquainted with, and made use of, Napier's History; 
for there is nothing in Alison's account which is not either 
expressly mentioned in, or follows by legitimate inference from 
Napier's — on the other hand, there are many things in it which 
could not be taken from Alison ; and, second, that both accounts 
were written in the same language, for there is an amount of verbal 
agreement which can only be accounted for upon that supposition. 

I shall now give examples illustrative of the connection of all 
the three historians. 

Napier, vol. iv. p. 97. 

1 . The columns of attack 

had to pass over 

an open space of 

more than a hundred yards 

before they could reach 

the foot of the breach. 

2. And when within 
twenty yards of it, 
the hedge of aloes 

obliged them 

to turn to the right and left, 

SucHET, vol. ii. p. 95. 

1 . Our fire ceased, and that 
of the enemy redoubled at 
the sight of our brave men, 
who issued from the trenches, 
ran over 

an uncovered space of 
sixty toises, 
and dashed on 
the breach. 

2. Large aloes forming a line, 
at the distance of 
ten fathoms from the wall, 
forced the head of our column 
to turn aside. 

See V. 1. 

Alison, vol. xiv. p. 181. 
See V. 3. 

1. The assailants 

had to cross 

a space of 

a hundred and twenty yards 

before reaching 

the wall. 

2. And the row of aloes 

at its foot 

off'ered no inconsiderable 

obstacle to their advance. 


Nafieb, vol. iv. p. 97. 

under a terrible fire of 


aud of grape, 

which the Spaniards, who 

were crowding on the breach 

with apparent desperation, 

poured unceasingly upon 

them. The destruction 

was great ; 

the head of the French 


got into confusion, gave back, 

and was beginning to fly, 

when the reserves 
rushed up . 

A great many ofiBcers, 
coming forward in a body. 

renewed the attack. 

SuciiET, vol. ii. p. 95. 
See 1. 

3. The Spaniards then hur- 
ried up, lining the breach 
with the most valiant of their 
officers and men, armed with 
muskets, halberts, aud gre- 
nades ; and, supported by 
the warmest fire of 

they repulsed the assailants, 
the foremost of whom tot- 
tered upon a moving soil, 
which gave way under their 
A shower of case-shot 

poured upon 

the head of the column. 

For a moment fortune 

seemed to waver. 

The commander-in-chief 

ordered a reserve 

to be brought up, 

all his aides-de-camp 

rushed forward ; 

a battalion of officers 

hastened up. 

General Habci't, Colonel 

Florestan Pfipe, the Chef 

de Bataillou Ceroni, the 

officers of engineers, &c. &c., 

all led the way with 


Alison, vol. xiv. p. 182. 

3. When they leapt out of 
the trenches, the whole 
French batteries instantly 
ceased firing, while the fire 
of the Spaniards from the 
summit of the rampart 

and a friglitful storm of 


hand-grenades, and howit- 

swept away 

the head of the column. 

On rushed 
those behind, &c. 

It is sufficiently obvious, from the foregoing description of the 
assault on Tarragona, that both Napier and Alison have taken 


their accounts from Suchet, and that the original was bj an 
author personally cognisant of the events which he has recorded, 
from his autoptical details — giving the names of unimportant 
individuals, &c. It would be easy, were there any doubts on the 
subject, to extract evidence from Suchet's Memoirs, not only to 
prove that it was the work of an eyewitness, but that it was 
written by the commander of the French forces, although it is 
never so stated by the author. 

The supposition that the historical writers, Matthew and Luke, 
made use of the works of their predecessors, has been objected to 
as inconsistent with their independence as historians, and as 
weakening the authority of the Gospels, by reducing them to two, 
or even to one. 

Before considering the objection, let us see, in the first place, 
to what extent it interferes with the originality of the sacred his- 
torians. I maintain that the Gospels of Mark and John are, in 
respect to matter, entirely original ; in the next place, that 
Matthew appears, from comparing the parallel passages, to have 
taken about 500 verses from the original of Mark's Gospel; 
but Matthew's Gospel consists of 1071 verses — hence the largest 
half of this Gospel is original. Luke appears to have taken 308 
verses from Mark's (or rather Peter's) memoir, and 120 from 
Matthew — in all, 428 ; but there are 1150 verses in Luke's 
Gospel — hence the largest portion of Luke's Gospel is also ori- 
ginal. So that, of the four Gospels, two are entirely original; and 
of the two remaiuing, the largest portion of each is composed of 
original matter. Now, as I trace all that portion of the Gospels 
of Matthew and Luke, which is not original, to the writings of 
apostles, it is not easy to see in what manner their authority can 
be weakened by the process. We cannot say that the authority 
of Alison is weakened because, in narrating the Peninsular cam- 
paigns, he has made use of Napier's History, or Suchet's Memoirs. 
Let us now inquire in what respect St Luke injures the value of 
Matthew's testimony, by the use he has made of his history. 

In the first place, who was St Luke 1 — that is, who was the 


author of the third Gospel ? We are apt, from tlie circumstance 
of his writings forming a part of the same volume, to look upon 
them in no other light than as part of tlic same work ; but we 
have proof of the genuineness and authenticity of St Luke as an 
author, totally distinct, and independent not only of tliat by 
which we can authenticate the writings of Matthew or Mark, 
but even independent of the external evidence furnished by ancient 
authorities. He is the author of another work describing a series 
of events, some of which could only have been written by a per- 
son who M-as actually engaged in them. Now, this narrative ter- 
minates abruptly, exactly in the manner in which narratives writ- 
ten up to the time of writing terminate. We know, therefoi'c, 
that tlie " Acts of the Apostles " was written early in the third 
year of the procuratorship of Festus, a.d. 63 ; ''• but in the pre- 
face to the Acts he alludes to a former work, corresponding in 
every particular to the Gospel of St Luke, and evidently written 
by the same author. 

The evidence of the historical truth of St Matthew's Gospel, 
therefore, so far from being lessened by the use St Luke has made 
of it, receives from it its strongest confirmation ; for here we have 
a contemporary author who had the best means of procuring infor- 
mation from personal intercourse M'ith the apostles, (Acts, xxi. 
17, 18,) and who, as he himself tells us, received from them writ- 
ten accounts of our Lord's transactions, (Luke, i. 2.) Now, if St 
Luke, writing less tliau thirty years after these transactions, and 
M'hilst in communication with tlie principal actors, made use of the 
Gospel of St Mattliew, it is, in feet, tlie best evidence which we 
possess of the genuineness and authenticity of that Gospel. It is 
an evidence which Paley says is, of all others, 

" The most unquestionable, the least liable to any practices of fraud, and is 
not diminished by the lapse of ages. Bishop Burnet, in the Ilistonj of his 
Own I'imes, inserts various extracts from Lord Clarendon's History. One such 
insertion is a proof that Lord Clarendon's was extant at the time when Bishop 

• Wiescler, C'firomlor/ie der A poslolischai ZeitaUers, p. GG. Art dc verifier des Dales, 
i. 128. 


Burnet wrote, that it had been read by Bishop Burnet as the work of Lord 
Clarendon, and was regarded by him as an authentic account of the transac- 
tions which it relates ; and it will be a proof of these points a thousand years 
hence, or as long as the books exist." 

We have the verj same evidence of the priority of St Matthew's 
Gospel, in Greek, to St Luke's, that we have of Clarendon's 
to Burnet, or Napier's to Alison, But it can be shown that 
Luke must have written his Gospel in Judea, before he " sailed 
into Italy" with St Paul, in the first year of the governorship of 
Festus. It follows, therefore, that St Matthew's must have been 
written at a still earlier period. 

Independent altogether of the mass of original and important 
matter contained in the writings of St Luke, and which forms, as 
already shown, the largest portion of his Gospel, his M'ritings 
would be invaluable as evidence of the genuineness and authenti- 
city of the two preceding Gospels ; for it will be seen that his 
testimony as to St Mark's Gospel, although dilFerent in its nature, 
is not less conclusive than that which he bears to St Matthew. 
It does not indeed show, as in the case of St Matthew, that 
Mark's Gospel existed in Greek, as we now have it, when St Luke 
wrote his Gospel — but it shows that the original, of which the 
second Gospel must be a translation, existed not only then, but 
that it must have been written at a still earlier date; in fact, that 
part of it must have been written in Galilee, whilst our Lord and 
his disciples still inhabited it. 

But however valuable the testimony of one evangelist may be 
to the authenticity of the others, we must not, in our researches 
after truth, allow our fears or wishes to interfere with our conclu- 
sions; we must not avail ourselves of their evidence, if it can be 
shown that they were ignorant of the writings of their predeces- 
sors, or even if strong probable reasons can be adduced for sup- 
posing that they were. 

Dr Lardner, in his History of the Apostles and Evangelists, 
contends that the authors of the Gospels made no use of the w^orks 
of their predecessors; and as Mr Home, in his Introduction to the 


Scriptures, adopts his arguments, and gives them in a more con- 
densed form, I shall briefly notice them, as stated in that work. 
He sajs — 

" I. It does not appear that any of the learned ancient Cln-istian writers 
had a suspicion that either of the first three evangelists had seen the other 
Gospels before he wrote his own." — (2d edit. iv. 311.) 

Answer. Augustine, the earliest writer on the subject of the 
agreement of the Gospels, says expressly, " that they did not write 
as if they were ignorant of the works of those who preceded 
them ; " "' and, in particular, tliat Mark followed Matthew, f 

" II. It is not suitable to the character of any of the evangelists that they 
should abridge or transcribe anotlicr historian." 

A matter of opinion in which I cannot coincide, and which is 
at variance with Luke's declaration, that he wrote from the infor- 
mation of others. 

"III. It is evident, from the nature and design of the first three Gospels, 
that the evangelists had not seen any authentic written history of Jesus 

I shall state the argument in Mr Home's own words. He 
admits tliat John was acquainted with the other Gospels, but says 
■with regard to INI ark and Luke, 

" There is no certain evidence either that St Mark knew that St Matthew 
had written, or that St Luke knew that the two evangelists had written 
Gospels before him. If St Mark had seen the work of Matthew, it is likely 
he would have remained satisfied with it as being the work of an a])ostle of 
Christ — that is, an eyewitness, which he was not. Nor would St Lxikc, who, 
from the beginning of his Gospel, appears to have been acquainted with seve- 
ral memoirs of the sayings and actions of Christ, have omitted to say that one 
or more of them was written by an apostle, as Matthew was." — (2d edit, 
iv. 312.) 

• " Et quamvis siiiguli suum quendam narrandi ordinem tenuisse videantur, non tamcu 
unusquisque eorum vclut altcrius prcccdcntis ignarus voluisse scribcrc rcpcritur, vcl igno- 
rata prictcnnisissc quae scripsiHse alius invcnitur." — De Cons. Etamjdist. i. c. 1. 

+ " Marcus eum (Mattlitcum) subsccutus." — lb. 


This is but slender ground to prove a negative. I do not 
admit the correctness of the inferences; but, without stopping to 
controvert them, would merely remark, that because we think it is 
not likely Mark would have written a Gospel if he had known of 
Matthew's, therefore " it is evident he did not ; " and, as I under- 
stand the preface, Luke did say that some of the memoirs of the 
sayings and actions of Christ, with which he was acquainted, were 
written by apostles such as Matthew was. 

" IV. The seeming contradictions which exist in the three fii'st Gospels, are 
an additional evidence that the evangelists did not write by concert, or after 
having seen each other's Gospels." 

" V. In some of the histories recorded by all these three evangelists, there 
are small varieties and diiferences which plainly show the same thing." 

Answer. When Luke makes use of any of the preceding 
Gospels, he does not differ from them. The so-called differences 
occur in cases taken from independent sources. 

" VI. There are some very remarkable things related in St Matthew's 
Gospel, of which neither St Mark nor St Luke has taken any notice. 

" VII. A.11 the fii'st three evangelists have several things peculiar to them- 
selves, which show that they did not borrow from each other, and that they 
were all well acquainted with the things of which they undertook to write a 

To these two last objections, which are in effect the same, I 
answer — that it is no proof that a historian is ignorant of the 
existence of a previous history, because he does not include the 
whole of it in his om'u. We may not be able to explain why he 
should select one portion and omit another, nor is it reasonable to 
expect that we should. With regard to the Gospels, I would 
merely observe that selection is the rule of them all; and when 
St John, at the end of his Gospel, tells us that " there were many 
other things which Jesus did, which if tliey should be written every 
one, the world itself would not contain them," it is but saying, in 
the language of oriental hyperbole, that for all practical purposes 
it was impossible to record them all. It is only necessary to read 


the Gospels, to see that this was truly the case, when Mark tells us of 
the great multitudes from all the adjoining countries who thronged 
around our Lord with their sick, iii. 7, and when Matthew tells us 
that on this occasion he healed them all, xii. 15, we must admit 
that it was impossible to detail all the miraculous cures. Bishop 
Marsh, who maintains the same views, thus expresses himself : — 

" All the arguments ai'e reducible to this principle, that if one evangelist 
had used the Gospel of the other, the contents of his own Gospel would iu 
many places have been very diflferent from what they really are — namely, that 
apparent contradictious would have been avoided, and that remarkable facts, 
circumstances, determinations of time, &c., observable in the one, would not 
have been omitted in the other." * 

The answer to this is, that it is founding an argument upon the 
opinion of the critic as to the manner in which the evangelists 
ought to have made use of the labours of their predecessors, if they 
had been acquainted with them ; it is opposing a negative argu- 
ment to a positive one, and, to be of any value, we must have 
proof that the important " determinations of time," &c., are omis- 
sions on the part of one evangelist, and not additions by the 
other. Let us, therefore, follow in detail Bishop Marsh's objec- 
tions to the supposition in question. He goes on to say : — 

" But since the supposition that one evangelist copied from another has 
been adopted by so many critics, in consequence of the verbal harmony of the 
evangelists, it cannot be tried by a fairer test than the phenomena of that 
very harmony which it is assumed to explain. For if these are such as cannot 
be explained by it, the chief reason for our adopting it ceases to exist ; and 
if they are likewise incompatible with it, we must conclude that the supposi- 
tion is false." 

Bishop Marsh, in the first place, combats the supposition that 
St Mark made use of the Gospels of St Matthew and St Luke in 
the composition of his own Gospel : he observes that they some- 
times agree iu words, and sometimes only in matter. I am not 
called upon to answer the difficulties iu this case, because I agree 
with the author that Mark did not derive any of the matter of his 
Gospel from Matthew or Luke; but he adds — 

* DitsertcUioh on the Ornjlu uj the Three First Oufjulf, p. 1j1. 



" If, instead of supposing that St Mark copied from St Luke, we suppose, 
as was formerly imagined, that St Luke copied from St Mark, we are exposed 
to the same difficulties as before." * 

Let us see what these difficulties are. There is but one stated, 
nainelj, that with one short exception the instances of verbal agree- 
ment occur only in cases where one or both of the other evange- 
lists agree with St Matthew. This would, no doubt, be conclusive 
against the supposition that Luke made use of a Greek version of 
Mark, or vice versd, but is perfectly easily explained upon the 
supposition that the Gospel of Mark is translated from a Hebrew 
original previously used by him. 

The argument against the possibility of St Luke* having made 
use of the Gospel of St Mark is thus stated : — 

" Further, since neither St Mark copied from St Luke, nor St Luke from 
St Mark, St Luke cannot have copied from St Matthew, becavise St Luke has 
in no instance a verbal agreement with St Matthew throughout all (i. e., 
where all the three agree), except where St Mark likewise agrees verbally with 
St Matthew." 

I admit neither premises nor conclusion. There are cases where 
Luke agrees verbally with Matthew, but not with Mark;t but 
even if there had been no cases of such agreement in the Parallel 
Passages, it would have proved no more than that Luke had 
adopted the same rule in making use of the original of the second 
Gospel, which Mark had in translating it, by availing himself of 
the translation of Matthew. 

The next argument adduced by this author is founded on a 
statement quite as loose and inaccurate as the preceding, and is, 
moreover, according to his own admission, " not incompatible with 
the supposition" which he is attempting to refute. He says : — 

" But there is another phenomenon in the verbal agreement and disagi'ee- 
ment between St Matthew and St Mark, which, though not absolutely incom- 
patible with the supposition that St Matthew made use of St Mark's Gospel, 
is not very easy to be reconciled to it, and at any rate cannot be explained by 
it. This phenomenon is, that though St Matthew and St Mark have in so 

* Dissertation on the Origin of the Three First Gospels, p. 153. 
t Mark, i. 7, v. 27, &c. ; and Notes, p. 289. 


many places a very close verbal agreement, not one of those sections wliicli in 
St Mark's Gospel occupy difterent places from those which they occupy in St 
Matthew's, exhibits a single instance of verbal agreement. Thus, beside sections 
V. and xi. there are not less than five successive sections in St Mark's Gospel — 
namely, sections xv. xvi. xvii. xviii. xix., thi-oughout all of which there is not 
a single instance of verbal agi-eement in any one sentence, though in sect, xiv., 
which immediately precedes, and in sect, xx., which immediately follows, we 
meet with examples of verbal agreement — especially in sect, xiv., where there 
is a very remarkable one. The five sections, xv. — xix., include that portion 
of St Mark's Gospel which begins with ch. iv. 35, and ends with ch. vi. 21)."* 

It is always satisfactory to deal with particular examples instead 
of general statements. Bishop Marsh has cited seven sections of 
St Mark's Gospel (xiv. — xx.), but which, in fact, form but one 
passage of the Gospel — (chap. iv. 1 to vi. 44). 

In this passage we find both verbal and translational agree- 
ments. Besides, Matthew, although in part of it he uses the 
original of Mark's Gospel, adds important matter of his own ; and 
in other parts, such as the storm on the lake, his account is inde- 

Mr xVlford, in his valuable edition of the New Testament, in 
arguing against the supposition that the present text of our Gospels 
could have been derived from pre-existing documents, dwells upon 
the difficulties arising from " the more important discrepancies of 
insertion, omission, and arrangement!' And as similar objections 
are urged bj Dr Davidson, and other modern commentators, I 
shall examine each of these objections in detail. 

I apprehend that there can be no difficulty respecting the inser- 
tions, which, according to my view, can only have been made by 
Matthew and Luke ; but Matthew, himself an eyewitness, must, 
when he made use of the writings of other apostles, have from iiis 
own knowledge been able to add information which he thought of 
sufficient importance to be inserted in his narrative. St Luke, 
althougli not himself an eyewitness, had personal intercourse with 
those who were, and had " carefully investigated everything from 

the beginning, " naprjKoXovdrjKort. uucjOev TTiKTW OKpi^'ws." 

* VissertatioH on the Orijin of the Thi-fc First Gospnh, ji. lo'it. 


The argument drawn from omissions cannot, from the nature 
of the case, receive so ready and satisfactory an answer as that 
from the insertions, simply because the data whicli would afford 
the desired information are in the former case generally wanting. 
As, however, it is much dwelt upon by those who do not admit 
that any of the evangelists made use of the writings of their pre- 
decessors, I feel called upon to give such an answer as the circum- 
stances of the case appear to warrant. 

In the first place, the argument is purely negative, and there- 
fore never can outweigh positive proof If I can point out pas- 
sages word for word the same in the Gospels of Matthew and of 
Luke, and if I can show that Matthew wrote before Luke, I must 
infer that Luke made use of Matthew's Gospel; and it is no 
answer to say that there are many passages in Matthew not to be 
found in Luke. I may not be able to explain why Luke did not 
include them in his Gospel, but I do not admit that inexplicability 
is in itself a just cause of disbelief Although, however, we can- 
not, in a case like the present, expect to be able to discover with 
certainty in every instance the motives which may have induced 
an author to have selected one portion of a pre-existing document 
and omitted another, yet I think there are cases in which we can. 
One class of omissions is easily accounted for — namely, autop- 
tical details, naturally given in the account of an eyewitness writ- 
ing with the first intention, but usually omitted by subsequent his- 
torians. Mark abounds in such details, which are left out by 
Matthew and Luke because they write historically. 

Mr Alford has only cited one case of an omission, which, if St 
Luke had made use of pre-existing accounts, " must necessarily 
have formed a part of it" (his account). The passage in question 
relates to the unction of our Lord in the house of Simon. 

To me it appears tliat the reason why Luke omitted mention 
of tlie event here, is that he had already related it in a former 
part of his narrative (vii. 36). Mr Alford does not, indeed, think 
the events the same. He says, in his note on the passage, " The 
only particular in common to the tiuo is the anointiny itself; and 


even that is not strictly the same. The character of the "v^oman — 
the description of the host — tlie sayings uttered — tlie time — are 
all different." To this I reply that none of the differences alluded 
to by ]\Ir Alford contradict the accounts in the other Gospels. 

With regard to the time and place, Mr Alford admits that "■ the 
exact time and place are indeterminate;" but if so, no argument 
can be founded on the discrepancy. I suppose that Luke received 
an independent account of the transaction, with no date, and has 
introduced it as illustrative of the pharisaical want of charity of 
Simon, "one of the Pharisees," vii. 36, whose rejection of the counsel 
of God, and Christ's remarks thereupon, he had just narrated. 

With regard to tlie character of the woman, we must not form 
our opinion altogether on the harsh judgment of a Pharisee. She 
was once a sinner, now she was a penitent — she had now chosen 
that good part which should not be taken away from her ; but 
surely it does not follow that she had never been a sinner. No 
one doubts but that the account given by John of the unction 
relates to the same event as that narrated by Matthew and Mark, 
although even here there is a discrepancy as to date ; now Luke's 
account agrees perfectly with his, in what was evidently the most 
striking feature in the scene — the intense emotion which led her 
to wipe his feet with her hair. This must have been a remarkable 
circumstance, for John makes use of it to designate Mary — " It 
was that Mary Mhich anointed the Lord with ointment, and wiped 
his feet with her hair," xi. 2. But compare this with Luke's 
account, vii. 38, where we are told that the M^oman " began to 
wash his feet with tears, and did wipe them with the hairs of her 
head, and kissed his feet, and anointed them with the ointment." 

Believing, therefore, that the events are the same, I can see a 
perfectly good reason for St Luke's omission, and look upon it as 
an additional proof that the events are the same, but given from 
independent sources. 

In some cases, therefore, we can see reason for the omissions. 
I cannot help, however, thinking that one reason why St Luke 
did not include more of the Gospel of Matthew in his was, that it 


was meant to a certain extent to be supplementary to it ; that he 
meant to write a life of our Lord, which of itself would be suffi- 
cient to satisfy Theophilus of the certainty of the things wherein 
he had been instructed, but which, at the same time, would not 
render the labours of Matthew superfluous. 

With regard to the differences in the arrangement of the order 
of the accounts of particular events, I would merely observe 
that there are several modes in which such accounts may be 
arranged. They may be arranged either according to the order 
of time, or of place, or of subject ; such variations in arrangement 
we find in all historical accounts of the same events — and to this 
very obvious cause we may in many cases ascribe the differences 
of arrangement in the different Gospels. Take, for instance, the 
Sermon on the Mount. Luke, adopting the chronological order, 
specifies the particular occasions upon which this series of dis- 
courses was dehvered; whilst Matthew's arrangement, according to 
the subject, does not require such a specification ; and in omitting 
to notice tlie jDarticular occasions of our Lord's addresses, he acts 
in accordance to the plan upon which he wrote his Gospel, of con- 
densing the narrative, but giving very fully the words of our Lord. 
In order to understand why he did not think it necessary to spe- 
cify each occasion on which they were spoken, we must figure to 
ourselves the local position of Capernaum. A fishing village, con- 
sisting either of a single row of houses or narrow street, situated 
close upon the margin of the Lake of Tiberias, with a mountain 
rising immediately behind,* affording no space for addressing an 

* This account of the topographical position of Capernaum agrees with that of the place 
now called Tell Hum, which is genei'ally supposed to be its site. Dr Robinson, in his Biblical 
researches, thinks it farther to the south of Khan Yah, grounding his opinion on a passage 
in the account of the visit of Arculfus to the Holy Land, which is given by Adamnanus, 
Abbot of lona, in his " Liber de Locis Sanctis," (Mabillon, " Acta sanctorum ordinis S. Be- 
nedicti," sajc. iii. pt. ii. p. 468.) AVhen Arculfus visited the Holy Land, in the seventh cen- 
tury, Capernaum still retained its name. He describes it as extending for a considerable 
length from east to west, " on an extremely narrow space " on the margin of the lake, be- 
tween a moimtain on the north and the lake to the south, " angusto inter moutem et stag- 
num coarctato spatio per illam maritimam oram longo tranmite proteudltur, montem ab 
aquilonali plaga lacum vera ab australi habem, ab occasum in ortum." This description 
agrees with Tdl Hum, but not with Khan Yah, which has the lake to the east. 


assembled multitude except upon the mountain (t6 Spos), or from a 
boat in the lake. To saj, therefore, that our Lord went " up to the 
mountain" [dve^i] ds t6 opos. Mat., v. 1; Luke, ix. 28), or "went out 
to the mountain" (e^eXOtiv in t6 Spos, Luke, vi. 12), was equivalent to 
saying that he went to the usual place of addressing the people. 

Now, nothing is more common than to record discourses deli- 
vered at different times in continuous order, without marking each 
particular occasion upon which the different portions of such 
addresses were delivered. I have at this moment lying before 
me two works, one of which, Schleiermacher's Introduction to the 
Neiu Testament, has no divisions of place or time, although origi- 
nally delivered in a series of lectures. In the other, Niebuhr's 
Lectures on the History of Rome, there are lectures delivered in 
different years incorporated into one, the editor (Dr Schmitz) 
observing — " This combination of two courses of lectures into one, 
though it does not always preserve the exact form and order in 
which Niebuhr related the history, yet does not contain a single 
word which was not actually uttered by him." — Vol. i. p. 5. I 
may add that, in the narrative of the ordinary course of events, 
strict chronological order is of much greater importance than it is 
in tlie case of miracles, which are not the necessary consequence 
of preceding events. 

I shall now offer a few remarks on the objections, drawn from 
the positive evidence furnished by the evangelists, to the hypo- 
thesis that they made use of each other's writings. In doing so 
I again refer to the arguments of Mr Alford, the latest writer who 
maintains that none of the evangelists made use of the writings 
of their predecessors — a view which is also taken by Dr David- 
son in his learned and elaborate Introduction to the New Testa- 
ment. The question, as Mr Alford truly observes, " can only be 
solved by a careful examination of their (the Gospels') contents." 
He tlius states the cases where the evangelists may be supposed 
to have made use of other Gospels : — 

*' Either (a) they found those other Gospels insufficieut, and were anxious 
to supply what was wanting ; or (/3) they believed them to be erroneoii.s, and 


purposed to con-ect what was inaccurate ; or (y) they wished to adapt their 
contents to a different class of readers, incorporating at the same time what- 
ever additional matter they possessed ; or (8), receiving them as authentic, 
they borrowed from them such parts as they purposed to relate in common 
with them." * 

The last two suppositions are so far true, but they do not meet 
the whole case. St Matthew wrote for the Jews — hence his con- 
stant allusions to Jewish Scriptures and the fulfilment of prophecy. 
St Luke wrote for Theophilus, who was not a Jew — hence he 
does not allude to them. 

Mr Alford goes on to say, that — 

" Our supposition (S) is, that, receiving the Gospel or Gospels before them 
as authentic, the evangelists borrowed from them such parts as they pm-posed 
to narrate in common with them. But this does not represent the matter of 
fact. In no one case does any evangelist borrow from another any consider- 
able part even of a single narrative ; for such borrowing would imply verbal 
coincidence, imless in the case of Hebraistic idiom or other assignable pecu.- 
liarity. It is inconceivable that one writer, borrowing from another in good 
faith and with approval, should alter his diction so capriciously as, on this 
hypothesis, we find the text of the parallel sections of our Gospels altered. 
Let the question be answered by ordinary considerations of probability, and 
let any passage common to the three evangelists be put to the test. The 
phenomena presented will be much as follows : — First, we shall have three, 
five, or more words identical; then as many wholly distinct; then two clauses 
or more expressed in the same words, but differing in order; then a clause con- 
tained in one or two, and not in the third; then several words identical; then a 
clause not wholly distinct, but apparently inconsistent ; and so forth." t 

In answer to these remarks, I would observe that Mr Alford 
has not exhausted the possibilities of the case. He has not met 
a case similar to the very common one of which the histories of 
Napier, Suchet, and Alison are an example. Yet there is not a 
single phenomenon adduced in proof that the evangelists made no 
use of the works of their predecessors, but what may be met with 
in these modern contemporary historians, in cases where we know 
that they did make use of the works of their predecessors. In the 

* Proleg., p. 3. t /6 , p. 4. 


first place, borrowing from another author does not necessarily 
infer verbal coincidence — because the language of the authors may 
be different; or even where it is the same, the one author may 
abridge the other, or improve his diction. There is, for instance, 
a much greater amount of verbal coincidence between Luke and 
Matthew than between Alison and Napier, yet who can doubt 
but that Alison made use of Napier " in good faith and with 

The objections made by Dr Davidson to the supposition that 
any of the evangelists made use of the works of their predecessors, 
do not differ greatly from those of Mr Alford, and therefore do 
not require to be answered in detail. He states his objection 
to the hypothesis that Luke made use of the preceding Gospels 
thus — 

" The form of it which supposes Luke to have made use of Matthew and 
Mark cannot be adopted, till it can be shown that he has in all cases rectified 
the sequence where it is imchronological in them ; that he has repeated things 
with improvements in the way of addition, explanation, or definiteness, or 
that he has uniformly refrained from repeating various particulars in the 
evangelical history, where there could be no visible rectification. We believe 
that it is impossible to prove any of these points, and are, therefore, con- 
strained to admit that he wrote independently." — Vol. i. p. 396. 

There is no question respecting the historical independence of 
St Luke, for it is no impeachment of his independence to sup- 
pose that he made use of the original writings of eyewitnesses, 
such as I consider the works of both the preceding evangelists to 
be ; it is not to correct, but to avail himself of their writings, that 
St Luke makes use of them. Dr Davidson adds : — 

" We cannot, indeed, seriously persuade ourselves that any one who sits 
down with an unbiassed mind, and looks at the Gospels arranged in harmony, 
will embrace the hypothesis. Diversity in arrangement and matter, but espe- 
cially in style, is so intermingled Avith corresiiondence, the discrepancies so 
interlace the agi-eements in every possible variety, that it is hard to believe 
the assumption that any one copied from another, or from two, or that he 
revised them, or that he intended to supplement them in a particular method. 
Tlie individuality of each writer can scarcely be lost sight of, in the midst of 


very close verbal correspondences. The coincidences of diction seldom continue 
throughout a single verse at a time. They are limited to broken parts of sen- 
tences ; they are separated by discrepancies in every mode." — Vol. i. p. 397. 

It would no doubt be a powerful argument against the sup- 
position that Luke made use of an original authority in Greek, 
if it could be shown that " the coincidences of diction seldom con- 
tinue throughout a single verse at a time; they are limited to 
broken parts of sentences;" but it would be none against his 
making use of the same document in a different language, because 
such are exactly the phenomena of independent translation. Dr 
Davidson, in the above passage, characterises with sufficient accu- 
racy the connection between Luke and Mark, but not that which 
is peculiar to Luke and Matthew. Let any person compare 
Christ's message and his testimony to John the Baptist, as given 
by Luke, vii. 22, 28, with the same in Matt. xi. 4, 11, (Sec. vi. 
p. 236;) or John the Baptist's reproof to the people, in Luke, iii. 
7, 9, with the same in Matt. iii. 7, 10, (Sec. i. p. 224,) and point 
out similar agreements in authors who have no common authority 
but oral tradition, and I will be ready to abandon the hypothesis. 
Let it be remembered also that we have three independent authors 
describing the same events, and occasionally using the same autho- 
rities. But some of these authorities are in the same language, and 
some of them in a different language from that used by the evangel- 
ists. They also occasionally use different authorities, and sometimes 
make statements from their own observations, or from information 
furnished by eyewitnesses. Here we have nine or ten possible 
causes modifying the relation of the same event, each of them con- 
sistent with the most perfect truthfulness and fidelity on the part 
of the historians, and of their knowledge of each other's writings. 
We cannot, therefore, wonder if we find " diversity in arrange- 
ment and matter intermingled with correspondence." The pheno- 
mena must necessarily be complicated where the causes are com- 
plicated, and complicated precisely as Dr Davidson has described 
the complications in the Gospels to be. 

Dr Davidson, and to a certain extent Mr Alford, liave adopted 


the theory propounded by Gieseler, that the phenomena in ques- 
tion arc to be attributed to " oral tradition." Now, we may 
admit that Luke, and even IMatthcw, may have derived informa- 
tion orally from the apostles; but we must not confound oral infor- 
mation with oral tradition — that is, direct with hearsay evidence. 
None of tliose who adopt the hypothesis of oral tradition have 
attempted to point out in the Gospels the phenomena of tradition; 
for tradition, like translation and transcription, has its pheno- 
mena. In the writings of the Fathers we meet with them con- 
stantly, in those of the evangelists never. I reject, therefore, the 
hypothesis which ascribes the phenomena in question to oral tra- 
dition — not because oral tradition is bad evidence, but because 
there are no traces of it to be found in the Gospels. 

When one person relates to another an account of events which 
he has witnessed, the hearer is liable to misapprehend what is 
said to liim, or to forget what is said; and in the course of oral 
transmission, conjecture is often mistaken for assertion. By 
repeated transmission, the errors arising from these causes accumu- 
late, till in process of time the report bears but little resemblance 
to the reality. Sir Walter Scott founds some of his tales on oral 
tradition, and has been at pains, in his prefaces, to discover the 
variations of the story. The main fact upon which the Bride of 
Lammermoor is founded, is that a daughter of Viscount Stair was 
married and died witliin a fortnight. According to some accounts, 
the bride was forced into the marriage by her parents, and made 
a murderous attack on the bridegroom; according to others, the 
marriage was against the wishes of her parents, and it was the 
bridegroom who attacked the bride; whilst other accounts repre- 
sent it as a happy marriage. 

Variation, therefore, is the inevitable characteristic of oral tra- 
dition. There is nothing in the nature of the Gospel narrative 
which, in this respect, takes it out of the category of all other his- 
tory. The original eyewitnesses, the apostles, were indeed inspired, 
and therefore not liable to error ; but their hearers were not 
inspired, and therefore their accounts must have presented the 


usual phenomena. "A stereotyped cjclus of oral tradition" never 
did nor ever can exist. Even poetry cannot be repeated without 
variations. Olshausen cites Homer and Ossian to prove that 
" the parables and discourses of our Lord might be repeated con- 
stantly in the very same way." I do not believe that Homer and 
Ossian were repeated constantly in the very same way ; but I am 
very certain that historical narration never can. 

There is one phenomenon peculiar to compositions derived from 
the same written sources, which may be termed the phenomenon 
of tallying. The writers may add matter drawn from other 
sources, or they leave out passages, but ever and anon they return 
to the original authority where they will be found to tally with 
each other; but it is only in such cases tliat such correspondences 
occur. Hence, when they do occur, we are warranted in inferring 
the existence of a written original. 

We may ask what possible reason could any of the evangelists 
have for having recourse to the very worst evidence — evidence 
which would be rejected in any court of justice — when they had 
access to the very best. Let us take the case of St Luke. He 
tells us expressly that he had communication with eyewitnesses 
and ministers of the Word — for the expression Trapedoaav IjiTip must 
of necessity include himself He certainly would have had no right 
to assure Theophilus that he " investigated with accuracy," if, with 
such means of doing so, he had inserted anything in his Gospel 
from tradition. But if Luke had no occasion to draw anything 
from such a source, still less had Matthew, himself an eyewitness 
and minister of the Word. Again, with regard to Mark, no mat- 
ter whether he derived his information from Peter orally or in 
writing, in no case could he have made use of tradition. 

I now proceed to inquire into the causes of the phenomena of 
the connection between the Gospels. Such investigations are best 
conducted in the retrograde order, for by it we can proceed from 
what is known to what is unknown. 

Assuming that the Gospel of John was the last written, or at 
least last published, and that in the narrative he relates what fell 


under his own observation, there can be no such documentary 
agreement between it and historical works written before its pub- 
lication, as that which subsists between the other Gospels. Now, 
we find that in the few cases where the same events are recorded 
in tliis Gospel and tlie preceding ones — such as the feeding the five 
thousand, and the unction of our Lord at Bctlianj — his accounts 
are entirely independent of theirs. There is, liowever, a possible 
case, which ought not to be overlooked. From the minute circum- 
stantiality of many of the details in St John's Gospel, we must 
suppose that they were originally committed to writing whilst the 
impression was still fresh which the events made upon him; but 
if so, they must have beeu M'ritten before St Luke wrote his 
Gospel, and we must suppose that a man of research like this 
evangelist would have liad recourse to so unquestionable an autho- 
rity. There are, indeed, strong reasons for believing that he did 
so, and tliat St John, as well as other of the apostles, delivered 
to him accounts of what they had seen; and that the reason why 
we cannot exhibit the connection between John and Luke, as we 
can between Luke, and Mark, and Matthew, is owing to the sup- 
plementary character of the fourth Gospel, and that the author 
intentionally avoided repeating what had been published by the 
preceding evangelists. We can thus explain the silence of St 
John as to very remarkable events in the life of our Lord at which 
he was present, such as the Transfiguration and the Last Supper. 
His presence on the latter occasion is, indeed, alluded to inciden- 
tally, but without details, as an event which must be known to 
the reader (xxi. 20) ; but he is altogether silent as to the Trans- 
figuration, Now, M'e find in Luke's account details whicli could 
only be furnished by Peter, James, or John; but we cannot 
ascribe them to Peter, for they are not noticed in the second 
Gospel. His informant, therefore, must have been either James 
or John — and we can account for tlie silence of John, by suppos- 
ing that lie considered it unnecessary to repeat what had been 
already given by the other Gospels. But a work may be su])ple- 
mentary, without being a mere supplement. To have omitted 


everything related by the other evangelists would have rendered 
his Gospel of no value, unless accompanied by them. I believe 
that both St John and St Luke meant their works to be at once 
supplementary, and what German critics term " selbstandig," i.e., 
able to stand by themselves. 

John's account of the resurrection has all the circumstantiality 
of an eyewitness, and here, if anywhere, we might expect to find 
evidence that St Luke was acquainted with it. Now, I am satis- 
fied that there is evidence that he was — that, whilst his account is 
based on other sources, he has made it more complete by what he 
has derived from John. Thus, St John has given an extremely 
autoptical account of his own visit to the sepulchre in company 
with Peter: St Luke is the only otlier evangelist who notices it. 
In doing so, he treats it historically, leaving out the circumstantial 
details, confining himself to the main facts — all of which are to be 
found in John — and at certain points of the narrative the accounts 
tally ; that is, the same events are given in the same words 
exactly at those points of the narrative where a historian, con- 
densing an original memoir, would naturally use them. John's 
account is as follows : — 

" Peter went forth, and that other disciple, and came to the sepulchre. So 
they ran both together : and the other discijile did outrun Peter, and came 
first to the sepulclii-e. And he stooping dotvn saw the linen clothes lying ; yet 
went he not in. Then cometh Simon Peter following him, and went into the 
sepulchre, and seeth the linen clothes lie, and the napkin, that was about his 
head, not lying with the linen clothes, bvit wrapped together in a place by 
itself. Then went in also that other disciple which came first to the sepulchre, 
and he saw, and believed." — (John, xx. 3-8.) 

The account of the same visit is thus given by St Luke : — 

" Then arose Peter, and ran unto the sepulchre ; and stooping down he saw 
the linen clothes lying, laid by themselves." — (xxiv. 12.) 

It may be objected to the supposition that Luke took the 
account of this visit from John, that no mention is made in it of 
his presence; but historians are not in the habit of naming all 
who were present at an event: and the part which John takes, in 


his owu account of tlic transaction, is merely that of a witness. 
Peter M'as the person who, upon this occasion, first entered into 
tlie tomb — John, althougli first on the spot, giving place to him. 
Again, the account of our Lord's appearance to the disciples at 
Jerusalem is given in the very words of John : — 

•'Jesus came aud stood iii the viidst, and saith unto them, Peace he unto you. 
And ivhen he had so said, he showed them his hands and his side. Then the 
disciples were glad when they saw the Lord." — (xx. 19, 20.) 

St Luke relates the same event thus : — 

" Jesiis himself stood in the midst, and saith unto them. Peace he imto you. 
But they were terrified aud affrighted, aud supposed that they had seen a 
spirit. Aud he said unto them, Why are ye troubled 1 handle me, aud see ; 
for a spirit hath uot flesh aud bones as ye see me have. Andivhen he had so 
said, he showed them his hands and his feet. Aud while they yet believed not 
for joy," (kc. — (xxiv. 36-4L) 

There is, therefore, reason to suppose that amongst the commu- 
nications of eyewitnesses and ministers of the word, alluded to by 
St Luke in his preface, were the yet unpublished memoirs of St 
John, and that these were made use of by him. 

There is still another possibility which, in an inquiry like the 
present, ought not to be passed over unnoticed. I mean the 
assistance which, as a beloved friend and fellow-labourer, he may 
be supposed to have derived from the Apostle Paul. 

There can be no doubt but that the connection must have given 
great value to the writings of St Luke in the estimation of the 
early Christians, and most justly so; for we cannot suppose that 
he M-rote without the sanction and approbation of St Paul, with 
whom we have good reason to believe he was, both when he wrote 
the Acts and when he wrote the Gospel. He was, therefore, 
always within reach of such assistance; and his account of the 
Last Supper seems to indicate that he availed himself of it to a 
certain extent. Origen informs us that his Gospel was approved 
of, or rather praised, by Paul — " vno Uavkov iiraivov^nvov ivayyt\iov. — 
Ap Eiiseb., H. E., vi. 25. 

It appears that there was a tradition that this Gospel had its 
origin in the instructions of St Paul, and we can easily understand 


how it should have arisen. Tertullian mentions the tradition, or 
rather the conjecture, that such was the case, and accounts for it by 
saying " it was natural to take that for the masters', which the dis- 
ciples promulgated," ^'' Irenseus, indeed, says that " Luke, the fol- 
lower of Paul, wrote what Paul preached."! But this is not 
inconsistent with what may be inferred from St Luke's preface, 
that he wrote from what the original eyewitnesses had communi- 
cated to him; because, in another place, he (Irenseus) takes the 
same view of the origin of this Gospel. We may conclude, there- 
fore, both from the circumstances of the case and ancient tradition, 
that St Luke had the approbation of St Paul, and, to a certain 
extent, his assistance. 

I now proceed to show that he did make use of the authority 
of those " who were from the beginning eyewitnesses and ministers 
of the Word." 

Having in another work demonstrated that the Acts of the 
Apostles could only have been written by a person engaged in 
some of the most eventful scenes which he has recorded, I avail 
myself of his testimony, first, as to the genuineness of his own 
Gospel, proving that it was written before the Acts; and, in the 
next place, to his testimony, given in the preface to the Gospel, 
proving that before it was written there were already many 
accounts of the life of our Lord in existence. That this most 
important fact is asserted by St Luke, will not be disputed; but 
its connection with the next clause of the preface has given rise to 
much discussion, and has been turned into every possible shape 
so as to suit the purposes of theorists. 

Dr Davidson, who, in his Introduction to the New Testament, 
ascribes the phenomena of the origin of the Gospel to oral tradition, 
explains it thus : — " Many attempts have been made to give a fixed 
character, in writing, to the oral evangelical tradition before Luke 
commenced to write." But to draw up a digest does not necessarily 

* " Lucpe digestum Paulo ascribere soleut. Capit magistrorum videri quse discipuli pro- 
mulgariut." — Adv. Marc, iv. 5. 

+ " AovKtxs Se uKokovdoi Yiavkov to vn (K(ivov K^pvcrao^fvov eiayytXiop iv §L€\iu) Kart- 
eeToy—Adp. Jlcer. iii. 1. 


mean to give fixitj to oral tradition. Tliere is not a word about 
oral tradition expressed in the preface, nor do I believe implied in 
it. I know that the second clause is understood bj many critics 
as explanatory of the first — that is, of the mode in which tlie many 
had drawn up their digests, " as eyewitnesses, &c., had delivered 
to us." But, in the first place, what is derived directly from eye- 
witnesses is not necessarily oral, and even when it is, the term 
"tradition" is inapplicable — for it is never applied to the direct 
testimony of eyewitnesses. If Luke, for instance, received ac- 
counts from an eyewitness, and recorded them in his history, he 
could not be said to be writing from tradition ; neither could it be 
said of the " many," if it be Luke's intention to tell us that they 
derived their information from eyewitnesses. But 1 do not believe 
that such was his intention. If it had been, he would have said, 
delivered to " tliem;" not, to " us." He could have no object in 
stating to Theophilus the authority of the "many;" but he had a 
very essential object in stating that he himself was in possession 
of the accounts of eyewitnesses. Now% he does so in the expres- 
sion napiboaav qyTiv, " delivered to us;" for however wide the meaning 
we give to V'". " us," it must include Luke. I believe he uses the 
first person plural as a less egotistical expression than if he had 
said, " delivered to me." So Eusebius understands it ; for in 
quoting Luke's preface, in the third person, he repeatedly renders 
"ij/iij'" not into "di'roif," but into ''avTi^''' — that is, not as they deli- 
vered to " them" (the many), but unto " him" (St Luke).'"" 

The preface is short and elliptical. It begins with the general 
statement, wliich is so expressed as to include all who had pre- 
viously written on tlie same subject. This is connected with the 
next clause by tlie adverb KaOio^, which I would translate, " sucli 
as," and render the connection thus, " many have drawn up a 
digest of the events, &c., such as we have received from those who 
were eyewitnesses," &c. But however we may understand the 
passage, we must admit that by St Luke's own statement he was 

* See instances in the notes iu the next page. 


in possession of accounts furnished by eyewitnesses ; and although 
he does not, in express words, say that he made use of such 
authority, it is surely implied that he did. If I write to a friend 
that I am anxious that he should know the truth of certain events, 
and if I inform him that I am in possession of the evidence of eye- 
witnesses, he must of necessity conclude that I availed myself of 
it. IrenjBus so understood St Luke's preface. 

" Luke delivered to us what he had learned from them (the apostles), as he 
himself testifies, saying, ' Even as they delivered them to us, which were from 
the beginning eyewitnesses and ministers of the Word.'" * 

So also Eusebius describes the manner in which St Luke com- 
posed his Gospel: — 

" Luke, who was born at Autioch, and by profession a physician, being for 
the most pai't connected with Paul, and familiarly acquainted with the rest 
of the apostles, has left us, in two inspired books, the institutes of that spiri- 
tual healing which he obtained from them. One of these is his Gospel, in 
which he testifies that he has recorded ' as those who were from the beginning 
eyewitnesses and ministers of the Word' delivered to him (jiaBa napedoaav dvTco), 
whom also he says he has in all things followed." t 

And in his Evangelical Demonstrations, in noticing the prece- 
dence which Luke gives to Matthew before Thomas, he says — 

" Thus Luke honours Matthew according to what had been delivered to him 
(ko^' a napeSoiKav a v t co) by those which from the beginning were eyewitnesses 
and ministers of the Word." J 

Jerome is not less clear upon this point. He says that 

" Luke did not learn his Gospel from Paul alone, who had not been with 
our Lord in the flesh, but from the other apostles, as he himself declares in 

* " Lucas . . . ea quae ab eis (Apostolis) didicerat tradidit nobis sicut ipse testificatur 
dicens, ' Quemadmodum tradiderunt nobis qui ab initio contemplatores et ministri fuerunt 
verbi.' " — Adv. Beer., iii. 14. 

t " AovKos 8e TO p.€v yevos &v rcdv ott' 'AiTio^eia? ttjv Be eni(TTrjp.riv larpos, ra nXdara 
(Tvyyeyouais Ta> TlavXa Koi rols 'Konrols 8e 6v napepyais rav unodrokmv copCkr^nas f]S ano 
Tovrav 7rpocreKTr](raTO ■^vxa)v 6epaiT€VTiKrjs iv hv(T\v ffplv VTrodetypara deoTrvevarois KaraXe- 
XotTre ^i^Xiois rw re evayyeXico 6 Kai xapd^ai p-apTvperai Ka6a nape8ocrai> a u r <m 6t ott' 
dpx^]s K.T.X." — H. E., iii. 4. 

X " Ovras pev tov MoLTdiaov 6 Aovms eriprja-fv KaO^ a napeScoKav dvToi 6l cot' dpxiii 



the begiuniug of his vohiuie, sayiug, ' As they delivered to us, which tVoiu the 
beginning were eyewitnesses and ministers of the Word.'"* 

And TertuUian, altliougb bo does not quote St Luke's preface, 
grounds the autliority of his Gospel upon its being derived inime- 
diatelj from tlic apostles. After noticing that St Paul himself 
required the autliority of the apostles, be adds, " How much 
more is tliat authority necessary for the Gospel of Luke than for 
the Gospel of his Master 1 " — Adv. Marcioii, iv. 2. 

I conclude, therefore, with the Fathers, that St Luke not only 
asserts in bis })reface that he was in possession of the narratives 
of those engaged in the transactions, but that his Gospel was in a 
great measure drawn up from them. 

I conclude also that the expression iv I'jixiv, " amongst us," 
implies that the Gospel was written in Judea, the scene of the 
events wbicli are recorded in it ; but if so, the evangelist must 
have been personally familiar with the localities — a most important 
element in historical accuracy. Now, I think there is internal 
evidence to prove that he was, and that he describes events just 
as a person writing on the spot would do, even when he draws 
his information from preceding authors. Thus in his account of 
our Lord's triumphal entry into Jerusalem, he marks the very 
spot where tlie attendant multitude burst out into hosannas, 
xix. 37 (see Sect. Iviii. p. 144), a circumstance peculiar to Luke's 
Gospel. So also, in describing the events in Galilee, the influence 
of his familiarity with the localities is very perceptible. Writing 
to a person at a distance, be thinks it necessary, when he men- 
tions Capernaum, to inform him that it is a city of Galilee; but 
■when the great features of nature which characterise the site of 
that city, the mountain and the lake, are mentioned, it does not 
occur to him that any explanation is necessary. 

The strongest proof, however, that the Gospel was written in 
Judea, is drawn from the difference in the use of the word 'lovbuhs 
(Jew) in tlie Gospel, as compared with the Acts. A historian 

* " Quod ipse (luoque in priucipio sui voluniinir^ dcclanit, diccus, ' sicut tnididciunt 
nobis qui a principio,' " &c. — Vila D. Lnca: 


does not think of giving the national designation to the inhabitants 
of the country he is writing iu, although he naturally does of 
other countries. The Acts and the Gospel of John were certainly 
not written in Judea ; Matthew, and the original of Mark, I 
am satisfied were. Now, I find in Matthew the word "Jew" 
occurs five times ; in Mark, seven times ; in Luke, five times, and 
those in cases where it could not be avoided; but in John it 
occurs seventy-one times ; and in the Acts, eighty-two. I can 
account for this difference in the use of the word in Luke's 
writings, upon no other supposition than that his Gospel was 
written in Judea; but if so, it was written under circumstances 
of all others the most favourable for procuring historical informa- 
tion ; and if, as I suppose, some of the apostles had committed 
accounts of the events wliich they had witnessed to writing, he 
could not fail to be acquainted with them. The Gospel of Mat- 
thew agrees precisely with his description of the documents men- 
tioned iu the preface. It is " a digest of the things which had 

been accomplished. dirjyrjcnv nepl ruiv 7r€Trkr]po(popr]fjieva)V TrpayfxaTcov, 1. 1. 

Did he, or did he not, make use of it? I apprehend that, if 
commentators, instead of resting upon their own preconceived 
opinions of what St Luke ought to have done in such circum- 
stances, had inquired into what he actually has done, they could 
not have failed to have arrived at the same conclusions which 
I have been led to, by the evidence of the case, that, amongst 
other authorities, he has made use of St Matthew's Gospel. I 
attach no weiglit to objections drawn from the opinions of modern 
critics as to the mode in which the evangelists ought to have 
written, upon the supposition that they were acquainted M^ith the 
works of their predecessors. When, for instance, Dr Lardner 
says, " It is not suitable to the character of any of the evangelists 
that they should abridge another historian," I can only advance 
the opposite opinion that it was, provided the preceding historian 
related what fell under his own observation; and I adduce St 
Luke's own words in support of my views. Dr Davidson 
asks : — 


" If authentic histories of Jesus' life, written by ^latthcw and Mark, existed, 
and many had erred in departing from them, what reason could Luke have 
had for writing a new history to correct the many writers who had attempted 
the task ? Were not those of Matthew and Mark quite sufficient 1 Could 
he not have referred Theophilus to them 1 Were they not able to impart 
da-^ciXfia? " — Vol. i. p. 393. 

Before answering these questions, I must protest against their 
relevancy in the present inquiry, which is not, How cuf/fit the 
evangelists to have composed their Gospels '? but. How did they 
compose tliem ? I may not be able to explain either why St 
Luke, if he mms acquainted with the preceding Gospels, added 
anything, or left anytliing out from them in his Gospel ; but if we 
take into consideration both the proximate and ultimate object 
which he had iu view, I can see no difficulty. The proximate 
object was, to assure Theophilus of the certainty of " the things 
wherein he had been instructed;" the ultimate object, to assure 
others. Now, he could not have sent the Gospel of Mark to 
Theophilus, for it was not then published, nor did it exist in a 
language which he could understand. The Gospel of Matthew 
did exist in a language which Theophilus could understand ; and, 
if not already in possession of it, we may suppose that St Luke 
did send it to him; but if he did, what then 'i Are we to sup- 
pose that he was resolutely to omit whatever St Matthew had 
mentioned? Such a mode of composition might serve the purposes 
of Theophilus, but M'ould render his work unintelligible to others 
not in possession of St Matthew's Gospel. One object of St 
Luke, in making use of St Matthew's Gospel, is very evident; — it 
was to make the account he had translated from the original of 
St Mark more complete. Let us take the first cxam])le which 
occurs. In his account of John the Baptist, we find two passages 
inserted from JNLatthew: first, John's rebuke to the pharisees, 
beginning, "0 generation of vipers," iii. 7; next, John's descrip- 
tion of our Lord, " whose fan is in his hand," (Sect. 1 and 2, 
Mat. and Luke, p. 224-5.) In both cases St Luke's account is 
rendered more complete by the extracts from St Matthew, and we 
can see a reason why he should have inserted them. We might 


go over the sections, and in many cases be able to assign evident 
or probable reasons for the manner in which St Luke has treated 
the matter, as I have done, to a certain extent, in the Notes ; 
but it is unnecessary. It is sufficient to say, that if St Luke had 
acted as many commentators suppose he would have done, if 
acquainted with the preceding Gospels, we should have been 
deprived of tlie only record of many of the most important 
miracles, parables, and discourses of our Lord. 

There are, however, other and more weighty objections to this 
view, because they rest upon the facts of the case. Professor 
Thiersch, in his review of my Dissertation on the origin of the 
writings of St Luke,'" asks : — 

" If it were so, how is it possible thei-e should be such great variations 
between Luke and Matthew 1 How comes it that, with Luke's striving after 
completeness, he leaves out so much matter given by Matthew, and that, in 
the narrative of the childhood of Christ, of his discovn-ses, of his resm-rection, 
he differs so much from that of Matthew 1 We hold this phenomenon to be 
inexplicable, except upon the supposition that Matthew and Luke were 
unacquainted with each other, and worked independently. Their agreements 
are sulficiently explained by the fact that they had a common leader in Mark. 
There are difficulties in this hypothesis, but they are small when com- 
pared to the difficulty which the author has, apparently without being aware 
of it, advanced, in ascribing to St Luke the knowledge of the Greek Gospel of 
Matthew, and that it (the Greek version) was an apostolical writing." 

In reply, I admit that in none of the cases cited by Professor 
Thiersch did Luke make use of tlie Gospel of Matthew, and I 
account for his not doing so by the supplemental character of his 
Gospel ; but this, in fact, proves no more than that he made use 
of other authorities tliau Matthew and Mark. The differences, if 
differences there be, existed in the original writings, and Luke 
made no attempts to reconcile tliem by suppressions, or tampering 
with the originals, whicli, I infer from the terms of tlie preface, 
were all apostolical. 

The most striking difference between the accounts of the early 
life of Christ in Matthew and Luke is in the genealogies. Upon 

* Goetthrr/ische geh'hrfe Aiizeigen, 1851. P. 1378. 


this I would merely observe that St Matthew has avowedly given 
the genealogy of Joseph, and he could not have been at any loss 
in knowing who the father of Joseph was. The simplest expla- 
nation appears to be, that Luke's is the genealogy of our Lord 
according to the flesh, and that Heli was the father-in-law of 
Joseph. Had the point of divergence been at a period of remote 
antiquity, we might have supposed that the authors, ignorant of 
each other's writings, had made use of diflerent and incorrect 
registers of descent ; but the divergence was, in fact, within the 
memory of man when the Gospels were written. There is no 
improbability in supposing that St Luke was personally acquainted 
with ]\Lary ; at all events, he could be under no difficulty in ascer- 
taining a fact which he must have thought of consequence, other- 
wise he would not have inserted the genealogy, and which must 
have been within the knowledge of many then living. 

With regard to the omissions which Professor Thiersch sup- 
poses that St Luke, in his striving after completeness, would have 
avoided, they are explained by the supposition that his Gospel was 
to a certain extent supplementary ; and besides, we find the very 
same phenomenon in the connection between Luke and Mark which 
Professor Thiersch admits. Luke has omitted many passages from 
Mark, such as that beginning at vi. 4.5, and ending at viii. 36. 

Sucli objections, hoM'ever, are merely negative, and whether we 
can explain them or not, they never can outweigh the positive 
evidence drawn from the fact that we find passages of Matthew's 
Gospel included in that of St Luke. It may, indeed, be said, 
How do we know that it is not Matthew who borrows from 
Luke, and not Luke from Matthew 1 I admit that a mere verbal 
agreement would not of itself indicate which is the latest writer : 
but in the present case we can apply the geological argument of 
included fragments. Whenever we find fragments of one deposit 
included in another, we are certain that the deposit to Avhich they 
belong is older than the one which contains them. Where I am 
now writing, I look on rocks of red sandstone ; at a very short 
distance I find rocks of slate : I have never seen them in contact, 


SO as to infer from the order of superposition wliicli is the oldest, 
but I find frao;meuts of slate included in the sandstone, and there- 
fore infer with certainty that the slate is the oldest formation. 
So it is with the Gospels. I find fragments of Matthew included 
in the Gospel of Luke, and infer that the Greek Gospel of Mat- 
thew existed before St Luke wrote, and was used bj him as a 
historical autlioritj. \\\ the Gospel of Luke, then, we find a 
certain, although not a large portion, wdiich he has taken imme- 
diately from the Gospel of Matthew. There are also agreements 
between the Gospels wliich may be termed mediate — that is, where 
both cA^angelists have drawn their materials from the same source ; 
such are all the agreements which are translational and not tran- 
scriptural. Such agreements prove that an original must have 
existed in another language, and consequently, where they occur, 
neither of the Gospels can be the original. Agreements of this 
kind can nearly all of them be referred to the Gospel according 
to Mark, which 1 hold to be tlie translation of an original apos- 
tolical memoir, and therefore such an authority as historians 
would naturally make use of; but as Luke came after Mattliew, 
his translation of the passages which each of them gave entire 
would almost unavoidably be influenced by the previous one of 
Mattliew, and the phenomena of dependent translation would be 
the result. In order, therefore, to form an accurate judgment of 
the nature of the connection of the Gospels of Mark and Luke, 
we must leave out of siglit all the sections which are common to 
the three Gospels, and confine ourselves to those only common to 
Luke and Mark : now, in these we find no verbal agreement 
greater than what occurs in independent translations ; the excep- 
tional cases pointed out by former writers I have elsewhere shown 
did not exist in tlie earliest MSS. I conclude, therefore, that 
St Luke, in drawing up his Gospel, made use, to a certain extent, 
of the Greek Gospel of Matthew, and the Hebrew or vVramaic 
original of Mark. 

Tlie retrograde order of our inquiry which we have pursued 
brings us now to the Gospel of Matthew ; for although it was tlic 


first autlioritative account of our Saviour's life published to tlie 
world, yet, as I suppose that it contains matter taken from the 
original of the second Gospel, we must so fiir consider it posterior 
to iNIark. According to Euscbius, " Matthew, after having first 
proclaimed the Gospel in Hebrew, when on the point of going to 
other nations, committed it to writing in his native tongue, and 
thus supplied the want of his presence to them bj his writings." — 
H. E., 1. 3, c. 24. 

Other ancient writers state that this Gospel was written upon 
the dispersion of the apostles bj persecution, when, for the reasons 
stated by Eusebius, a M-ritten account became necessary. This 
account of its origin, which is probable in itself, is not contra- 
dicted either by external or internal evidence. From the nume- 
rous allusions to Jewish Scripture and the fulfilment of prophecy, 
it is obvious that it Avas especially meant for Jewish readers. The 
earliest account is that of Papias, as quoted by Eusebius, H. E., 
iii. 39 : " Matthew wrote the Gospel in the Hebrew tongue, which 
every one translated as lie was able." The sense here is appa- 
rently incomplete, and what is wanting would probably inform 
us that those to whom the Hebrew was a foreign language, were 
obliged to translate it as they best could, till the Greeh version 
luas supplied.''' The words of Papias imply, at all events, that a 
translation was requisite. 

There is much patristic evidence to prove that Matthew wrote 
originally in Hebrew, but it by no means follows that he did not 
also write in Greek ; indeed, the objects he had in view could not 
have been accomplished unless he had done so, for the circum- 
stances of Judca witli respect to language were precisely the same 
as those of Ireland at the present day, and just as one portion of 

• I find Professor Thiersch has arrived at a similar conclusion. According to Dr David- 
ROn, he supplies the ellipse thus: — "Till lie himself published the Greek copy, which is 
read throughout the whole church as his Gospel ; " but Dr Davidson, whilst he admits that 
the quotation from Papias has a fragmentary appearance, calls this " an arbitrary assump- 
tion drawn from the air.''— Introd. to N. T. i. h\. I do not think so. The extract from 
Papias points to a desideratum which could only be supplied by a Greek Gospel, and which 
was supplied bj' the present Greek Gospel before Papias wrote. 


the Irish understand what is written in their native language (naTpia 
yXoiorarj'^^ but do uot Understand Enghsh, so another portion under- 
stand English, but not Irish. It is necessary, if we wish to 
communicate the Gospel to the Irish, that it should be in two 
laneuao-es ; so also it was in Palestine at the time of the first 
publication of the Gospels. Every notice we have of the lan- 
guage spoken bj our Lord shows that it was Hebrew — see Mark, 
V. 41, vii. 34, XV. 34, and Acts, xxvi. 14. But he was not 
understood at Jerusalem, Mark, xv. 35. The mob at Jerusalem 
were surprised to hear themselves addressed in Hebrew, Acts, 
xxii. 2; and the captain of tlie guard did not suppose that St 
Paul could speak Greek (xxi. 37). In the inscription on the 
cross, we have the language of the dominant power, and of the two 
classes of the inhabitants. The case of Josephus, the contem- 
porary and fellow-countryman of Matthew, is one in point : he 
tells us, in his preface to his Histoi^y of the Jewish Wars, that he 
had formerly written it in their native tongue (Trarptw) for the use of 
the barbarians — i. e., those who did not understand Greek ; and 
now turned it into Greek ('EXxaSt yXwa-ar] ixera^aXav'^ for those who 

The strongest proof of the originality of St Matthew's Greek 
Gospel — applying the term originality to it as I would to the 
History of Josephus — is the use that is made of it by St Luke ; 
for no writer of accurate research, such as St Luke claims to be, 
and unquestionably is, will have recourse to a translation when he 
understands and has access to the original. 

I do not lay much stress upon the ignorance of Jerome as to 
this point ; his evidence is exceedingly confused, and not easily 
reconcilable with his necessary knowledge of the Greek Gospel. 
Eusebius appears to have considered the Greek version as Mat- 
thew's own, for whilst he states that Mattliew wrote in Hebrew, 
he quotes his Greek translation of a passage in the 78th Psalm, 
V. 35, as oixei'a EKSoVei, " his own rendering or edition," contrasting it 
with the same passage as given in the Septuagint. Professor 
Hug, who does not admit tliat Matthew wrote in Hebrew, explains 
the contradiction in Eusebius by supposing that as a historian he 


adhered to his authorities, but as a philologist and biblical inves- 
tigator he formed a different opinion. On the other hand, Dr 
Davidson, Avho does not believe that Matthew M-rote in Greek, 
whilst he admits that, if Hug's translation of the above passage 
from Eusebius be correct, "the conclusion is unavoidable that the 
apostle wrote in Greek," sajs " that the term eKdoais does not sig- 
nify translation — it denotes recension. 

I must demur to this sense of the word. By "recension" I 
understand a revision of the same translation, rather than a 
different and independent translation ; but Eusebius is speaking of 
different translations. Wliat Hug sajs is undeniable, that Mat- 
thew does depart from the Seventy, who render the passage in 
question, Psalm Ixxviii. 2, (l>diy^ojMnTpot\r]nara dnupxv^ — " 1 will utter 
dark sayings of old;" but by Matthew it is rendered thus, ('pev^ofiai 
KiKpvfxpiva UT70 KaTa^<)\T]s, xiii. 35 — " I will utter tilings which have been 
kept secret from the foundation of the world." Tlie meaning is 
the same, although every word in the Greek is different ; and 
unquestionably the circumstance of Matthew being a Hebrew, and 
consequently acquainted with tlie language, does account for his 
using a translation of his own. I give the whole passage : — chrl 

Tov (^dey^ofxaL Trpo^Xrifiara an a/>x'}^ 'E^patoy ««/ 6 Mar^atoy, oiiceta eKBoaei KtxpyjTai iinoiv 

ipiv^opai KtKpvppeva ano KaTa^uXiji, whicli Dr Davidsou paraphrascs thus 
— " Matthew, being a Hebrew, uses that recension of the Old Tes- 
tament text which was current in his native land, and liad the 
Hebrew words to wliich (pev^opm KeKpvppeva, k.t.x, and not (pdty^opm, 
K.T.x., corresponds" (vol. i. p. 12); but M'hich I would translate 
thus — " Instead of 'I will proclaim from the beginning,' Matthew, 
being a Hebrew, uses a rendering of his own, ' I will utter things 
concealed from the foundation,' " &c. 

I see, therefore, no contradiction in the supposition that St 
Matthew wrote his Gospel in both languages ; and M'hen I see an 
author M'ho could not be mistaken, and who professes to write 
upon the authority of eyewitnesses, making use of the Greek 
Gospel, I conclude that it is by the original author of that Gospel. 
At all events, the Greek Gospel existed before St Luke wrote, 
and was used by him as an authority. 


Before proceeding to point out the peculiar conditions in the 
agreements which subsist between tlie Gospel of Matthew and the 
other Gospels, it will be proper to direct our attention to those 
characteristic peculiarities in his style of composition bj which 
these conditions are affected. 

In his narrative he is the most concise of the historical writers 
of the New Testament ; in the discourses of our Lord the fullest. 
He appears to have condensed the narration, in order to give the 
very words of our Lord, and at the same time to confine his work 
within such limits as would insure an extended circulation — a 
precaution necessary when transcription was the only mode of 
multiplying copies. But although his narrative is concise, it is 
singularly clear and explicit. An author w^riting with the first 
intention does not think of giving explanation of circumstances 
which are perfectly well known to himself. He frequently uses 
the pronoun where a reader may be ignorant, or uncertain as to 
the implied antecedent. Thus where Mark, translating literally 
the account of the miracle of Christ walking on the sea, says, 
" when they were come out of the ship, straightway they knew 
him" — imyvovTfs uvtov, vi. 54 — but does not tell us who it was who 
" knew him." Matthew, in tlie corresponding passage, clears up 
the ambiguity, by adding, tliat it was " the people of the place" 

" who knew him iTnyvovTH uvtov 01 (ivhjjes tov ronov cKfiPov, XIV. 35. In 

Section xviii. we have an excellent exemplification of the historical 
style of Matthew, contrasted with the autoptical style of St Mark, 
M'here, although not one-third of tlie length of Mark, Matthew 
gives not only everj'thing historically essential, but adds important 
matter, and clears up ambiguity. — See Section xviii. p. 32, and 
Notes thereupon, p. 277. 

Having already explained the nature of the connection between 
Matthew and Luke, I now proceed to that which subsists between 
Matthew and Mark, which is well exemplified in the above-cited 
section. It is, in short, that which subsists between history and 
memoir. We can always account for the phenomena of agree- 
ment between the two evangelists, by supposing that Matthew 


made use of the original Hebrew of ]Mark ; but we cannot, if we 
suppose that ^lark made use of the Gospel of IMatthew. 

Whenever we find matter, in one of two writers, connected in 
the same manner as Matthew and Mark are, the question to be 
determined is, Is tliis matter an addition, on the part of the author 
in wliosc work it occurs, or is it an omission in that from which it 
is wanting? Now, I apprehend that the rule to be followed, in 
such a question, de[)ends upon the importance, or want of import- 
ance, of the passages in question Wlien I speak of want of 
importance in passages in Scripture, I desire not to be misunder- 
stood. It is merely in a historical sense that I am speaking ; for 
the most trifling circumstantial details are of the very last conse- 
quence in all investigations like the present. Like the straws 
which indicate the direction of the stream, they indicate that the 
stream of liistory flows from Mark to Matthew, not from Matthew 
to Mark, In the section already alluded to, xviii. p. 32, we are 
told, in IMark's account, that a small boat (nXoidinov) was ordered 
to be in attendance, but no use was made of it ; — we are told of the 
different places from whence the multitudes came. Now, none of 
these circumstances could be taken or inferred from Matthew's 
account, nor are they such as a subsequent historian would think 
of adding, but they are such as a subsequent historian would 
naturally omit. On the other hand, there is matter in Matthew's 
account which no liistorian following Matthew would omit. There 
is an ambiguity in jMark's account, or at least a want of explana- 
tion, which Schleiermacher characterises thus — " Christ with- 
draws, one does not know why."'" Now Matthew, by the single 
word " yj/ouff," xii. 15, supplies the explanation. So also, wlicre 
Mark tells us that mani/ were cured, Matthew tells us that all 
were cured. I conclude, therefore, that Matthew is the subsequent 

Schleiermacher, in arguing against the probability of there being 
any very early written accounts of the transactions of our Lord 

• Essay on Luke, E. T. p. 40. 


and his disciples by tlie apostles, says, " It required a stationary 
dwelling and more tranquil life than tliey enjoyed."'"' Let us 
apply this remark to Matthew. In Galilee he had a stationary 
dwelling, and from his profession must have had all tlie means and 
appliances for recording events : notwithstanding the conciseness 
of his narration, there are indications which show that parts of 
it were originally written in Galilee. Where, for instance, but 
in Capernaum, would the eastern shores of the lake be termed 
" the other side" (t6 7re>ai') ? But in Jerusalem he was deprived of 
these advantages. We can easily believe, therefore, that he did 
not commit anything to writing in that city, and that, if called 
upon after a lapse of years to draw up a narrative of the events, 
he would be obliged to* avail himself of the accounts of the 
apostles who had committed them to writing at the time, or 
soon after. 

Now, what are the facts of the case, so far as they affect the 
agreement of the two first Gospels 1 In the Galilean portion 
there is much agreement that is not documentary, and the events 
are arranged in a different order in each Gospel ; but in the 
Judean portion the agreement is altogether documentary, and 
the arrangement the same. This change in the nature of the 
agreement coincides precisely with the departure of our Lord and 
his disciples from Galilee, and is easily accounted for by the cir- 
cumstances under which we must suppose the first Gospel to have 
been composed. Mark's (Peter's) account of the last journey to 
Jerusalem, and of the subsequent events which took place there, 
forms one continuous narrative, which has been embodied in Mat- 
thew's account; hence tlie sequence of the events is the same. 
But St Matthew, although he may not have written an account at 
the time, was himself present ; accordingly, we find that M'hilst 
he has made the memoir in question the basis of his account, he 
has added much important matter of his own. The departure 
from Galilee is related in Matthew, in chap. xix. ver. 1, and in 

* Einlcitini'j, p. •22-2. 


Mark, chap. x. ver. 1, the subsequent narrative forming ten 
chapters of tlie Gospel of Matthew, and six chapters and eight 
verses of Mark's. 

In the above quoted surmise of Schleiermachcr we find a 
probable reason for the silence of the lirst three Gospels respecting 
the earlier visits of our Lord to Jerusalem, whilst the over- 
whelming importance of the events accounts for our having more 
than one written account of the last. 

I conclude, therefore, that Matthew knew and made use of the 
memoir which Mark afterwards translated in the composition of 
his Gospel ; but if Mark translated it, it must have existed in a 
different language when Matthew wrote. How, then, do we 
account for the very considerable amount of verbal agreement 
which subsists between their Gospels? I account for it thus :-^ 

When it became necessary to publish to the world a written 
account of the events, the duty of drawing it up naturally 
devolved upon Matthew, who must have been, of all the apostles, 
best fitted for its performance. A Jew, holding office under the 
Roman government, he must have been accustomed to record 
events both in his own language, the Hebrew, and in Greek, 
which, in the eastern provinces of the Roman empire, was the 
language of government. In doing so, he would, as a matter of 
course, avail himself of the writings of any of the other apostles 
who had recorded the events at whicli he M'as not present, or had 
not himself recorded. St Matthew's account, published under such 
circumstances — which are, in fact, the same as those mentioned 
in the Fathers — must have been held by the early Christians 
as the authorised apostolical account of the life of our Lord ; 
and, accordingly, if we refer to the apostolic and earliest of the 
post-apostolic fathers, it will be found that by far the greatest 
number of the quotations from the New Testament are from St 
Matthew. But, as already observed, Matthew's rule in composing 
his Gospel was to give the words of our Lord as they were 
spoken, but to condense the narrative. Hence, when lie took our 
Lord's words from the original memoir in question, he translated, 


but did not condense them, as he did the narrative. Now, when 
we remember the weiglit and autlioritj which must have attached 
to the apostolic report of the discourses of our Lord, and which 
the constant reference to it by the earliest Christian writers proves 
to have attached to it, we see that Matthew's Greek version of 
Peter's original would, with all who used the Greek language, 
have the same preference which we are accustomed to give to our 
own authorised version ; and anj change in the expressions 
would jar upon the feelings of the early Christians, as a similar 
change in the words of our Lord we are accustomed to would 
upon an English reader. We can see a good reason why, if St 
Mark was the translator of Peter, he should have preserved the 
words of Matthew when he could do so. The same reasoning, of 
course, applies to St Luke. Hence the fact so well known to 
biblical critics, that there is a much greater verbal agreement 
in the discourses of our Lord than in the narration, is precisely 
what we ought to have expected if the evangelists wrote under 
the circumstances which I suppose them to have done. 

The progress of the inquiry brings us to the Gospel of Mark. 
Having already explained the nature of, its connection with the 
Gospels of Matthew and Luke, nothing more remains than to 
state the proofs that it is a translation of an original memoir, 
written by an eyewitness, and that Mark the evangelist is literally 
" the translator of Peter." 

It cannot be said that I am here starting a hypothesis 
unknown to the ancients. The difficulty hitherto experienced 
by critics has not been to discover proofs that the second Gospel 
was the Gospel of Peter, but to discover reasons by which they 
might explain why, in ancient times, it was so called. 

Before entering upon the proof, I must request the reader to 
keep in mind, that if the Gospel of St Mark be a translation of 
an original memoir, there must be two distinct classes of pheno- 
mena to be accounted for — namely, those which relate to Mark 
the translator, and those which relate to the original author of 
the memoir. Had Mark been merely a translator, the task of 


decipheriug the pLcnomena would baA'e been comparatively easy. 
But be is also an editor and continuator. There has been added 
to the original work the title i. 1, the continuation xvi. 9, &c., 
and explanations of Jewish terms and Jewish customs, which, in 
a modern work, would have formed marginal notes, but which are 
here, according to the practice of the ancients, included in the 
body of this work. These comments are all such as would be 
required to render the work intelligible to Roman readers, and 
strongly confirm the statement of Iremeus, quoted by Eusebius, 
H. E., V. 8, that the Gospel of Mark was first published at Rome, 
after the death or departure of Peter — f^-era ri^v roiruv e^odov. — Contra 
Haer. iii. 1. 

Critics who reason from those portions of the second Gospel 
which are Mark's own, must infer that it is later than Matthew, 
and probably than Luke ; those, on the other hand, who reason 
from the historical details, must infer that it precedes Matthew, 
There is no contradiction in these inferences, if the Gospel of 
Mark be the translation of an original autoptical memoir. 1 do 
not, however, assume that it is, for the purpose of reconciling 
these opposite conclusions. I maintain that the phenomena exhi- 
bited in the parallel passages prove that an original, in a different 
language, must have existed, upon precisely the same grounds as I 
maintain that Suchet's Memoirs must have existed in another 
language before that work was used by Alison. 

Such phenomena can only be accounted for by the existence of 
an original writing in another language. This is not a hypothesis 
contrived to afford an explanation, but a matter capable of proof. 
The existence of translational phenomena proves the existence 
of a written original, for on no other supposition can the pheno- 
mena be accounted for. A person may be so ignorant as never to 
have heard of the Iliad of Homer, and may suppose Pope's 
Iliad to be an original poem; but let him compare it with any 
other translation, and its existence in another huiguage is proved. 
We have the very same proof of the existence of an original in 
the case in question in the Gospels. 



Let us, for example, compare St Luke's version of the Parable 
of the Widow's Mite with that of St Mark, which I traushate 

Mark, xii. 41. 

He beheld how the people 
cast money into the treasury ; 
and many rich cast in much. 
And a destitute widow coming 
threw in two lepta, 
that is a quadraus ; 
and calling his disciples 
said (Xeyei) to them, 
Verily I say to you, that 
this widow who is poor, 
has thrown more than all 
of those throwing into the treasury 
For all out of their abundance 
threw in; 

but she of her poverty threw in 
all she had, 
her whole living. 

Luke, xxi. 1. 

He looked and saw those, 
casting their gifts into the treasury, 
who were rich ; 

And he saw a certain poor widow 
throwing in there two lepta. 

and said (eiTrev). 
Verily I say to you, that 
this poor widow 
threw more than all. 

For they all out of their abundance 
threw in unto the offerings of God : 
but she of her penury threw in 

the living that she had. 

The information in Mark's account, that two lepta (mites, 
E. T.) are equivalent to a quadrans (farthing, E, T.), is an 
editorial addition for tlie information of Roman readers, other- 
wise it is evident that here w^e have two versions of the same 
written original. 

I now proceed to show that Mark is the translator of Peter. 
The earliest notice of this evangehst, in any ancient author, "" is 

* The existence of the Gospels in the age anterior to Papias would be fatal to the 
mythical theory. Strauss, accordingly, ti-ies to prove that the Mark of Papias, or rather 
of John, is not the Mark who wrote the Gospel. According to him, " Our second Gospel 
cannot have originated from Peters instructions' — i. e. from a source peculiar to itself — since 
it is evidently a compilation, whether made from memory or otherwise, from the first and 
third Gospels/ As little will the remark of Papias, that Mark wrote without order (ou 
rd^et) apply to our Gospel; for he cannot, by this expression, intend a false chronolo- 
gical ai'rangement, since he ascribes to Mark the strictest love of truth." The first of 
these ai'guments rests upon the «j)se dixit of Griesbach, who, according to Strauss, has 
demonstrated that Mark is entirely taken from Matthew and Luke. I humbly think I have 
shown that it is impossible that this can be so. With regard to the last argument, that 
the description of Papias does not agree with that of Mark, who wrote the Gospel, it is 
due to the ingenuity of Schleiermacher, although unacknowledged — an ingenuity which 
discovers difficulties where it would puzzle duller spirits even to suspect any. What are 
the facts of the case tending to show that the Mark of Papias is the evangelist Mark ? 
Irena;us tells us that Mark's Gospel began and ended precisely as our present Gospel does. 


that of Papias, who states that he was designated by Jolni the 
Presbyter as " Mark, the transhxtor of Peter," {ap. Euseb. H. E. 
iii. 39) ; and in this designation Irenseus, Tertullian, and others of 
the Fathers concur; but if Mark be the transhitor of Peter, we 
can see good reason wliy the original should have been used by 
the historians Matthew and Luke. 

The first, and indeed the only difficulty I have to contend 
with, in establishing the point at issue, is the title which this 
Gospel bears. It will naturally be asked, If Peter be the author, 
how comes it tliat the less important name of Mark has prevailed 
over the more important one of Peter 1 Why was not the title 
" the Gospel according to Peter?" The answer to these questions 
is, tliat anciently it was called the Gospel of Peter. Jerome, in 
his Life of Peter, after mentioning his epistles, adds, " The Gospel 
according to Mark, who was his (Peter's) hearer and translator, 
is called his." ''• Eusebius, in citing the authority of Mark re- 
garding the transactions of Peter, calls it the Memoirs of Peter. 
His words arc : " Peter testifies these things of himself; for all 
things from Mark are said to be memoirs {airoyLvri^ovev^iaTa) from the 
conversations of Peter." f Tertullian, speaking of the difference 
in importance of the testimony of actual witnesses, and subsequent 
authorities, places the Gospel of Mark on a par with Matthew 
and John. He says, " If it be admitted that the earliest accounts 

Therefore it was the same. Ii'enncus and Papias were contemporaries, for both of them 
knew Polycarp. Was the Mark of Papias diflerent from the Mark of Ircnreus ? Had the 
critic, instead of reasoning upon the extract from Papias, as it is usually quoted, taken the 
trouble of looking into Eusebius, who has preserved it, ho would have seen that it was 
" Mark who wrote the Gospel" that Papias alluded to. This is expressly stated by 
Eusebius ; and it is a point upon which he could not be mistaken, with the work of 
Papixs before him. Ilepi MapKOu tov to fvayyeXiov yey pacfioTos eKTtdfiTui 8ia 
TovT(i)v KoX TOVTO 6 iTped'SuTfpos fXfye MdpKOS p.ev ipprivevrrji Hirpov yepopfvos ocra 
ipvT]p6vfv(Tev UKpitSis eypayj/ev, 6v pevToi Tu^fi /c. t. X. — ",He (Papias) mentions a tradition 
concerning Mark, who wrote the Gospel, in these words : ' The presbyter (John) also said 
this, Mark being the translator of Peter, what he recorded he wrote with accuracy, but 
not in exact order,'" &c. — H. E., iii. 39. 

* " Sed et evangelium juxta Marcum qui auditor ejus (Petri) ct iuterpres fuit, hujus 
dicitur." — De Vir. Illust., c. i. 

■f " rieVpos 8e ravra ntp\ iavrov tutprvpfl, mivra yap ra napa AIop/co) tk)V Tlfrpov 
8iaXe^ca>v flvai Xeyerai dTropmjpovfvpaTa." — Demonst, Evany., iii. 5. 


must be the truest, that those from the beginning are the earliest, 
and that the apostles were from the beginning, it follows that the 
Gospels which are by apostles such as John and Matthew must be 
the truest accounts. The same may be said of the account which 
Mark published, which is said to be Peter's, Mark being his trans- 
lator." ■" We have here not only the assertion that the connection 
of Mark with Peter was that of translator and publisher, but rea- 
soning which would be of no value unless the original had been the 
composition of an apostle. Of a still earlier date than Tertullian, 
we find Justin Martyr actually quoting the second Gospel as the 
memoirs {aTvop.vr]ixoveviiara) of Pctcr — " as it is written in his (Peter's) 

memoirs" (yeypdcf^dai iv Tols dnofiprifiovevnaaiv dvTov, p. 333 j givlUg it tllC 

same title as Eusebius did, which is equivalent to saying that the 
words he quotes (o ia-riv vio\ ^povnjs—" which is, the sons of thunder," 
iii. 1 7) are in Peter's Gospel, for he says elsewhere that the terms 
Memoirs and Gospels are synonymous. Commentators, anxious 
to explain away what was inconsistent with their preconceived 
opinion of the originality of Mark as an author, suppose that 
Justin meant to quote the second Gospel as " the Gospel of 
Christ," who is also mentioned in the preceding passage ; but such 
a construction is not only at variance with the plain and obvious 
meaning of the passage, but with the constant practice of Justin, 
who invariably, in speaking of the memoirs, refers to their author- 
ship, and not to their subjects : thus in another passage, speaking 
of the Son of God, he adds, " As is written in the memoirs of 
his apostles." t Bishop Pearson is justified in saying, in his Vin- 
dicice Ignatiance, that " the ancients believed the Gospel of Mark 

* " In summa si constat id verius quod prius, id prius quod et ab initio, id ab initio 
quod ab apostolis. . . . Eadem auctoritas ecclesiarum apostolicarum cseteris quoque 
patrocinabitur evangeliis quae proinde per illas et secundum illas habemus; Joauuis dico et 
Matthei. Licet et Marcus quod edidit Petri affirmetur cujus interpres Marcus." — Ad 
Mar don, iv. 5. 

f " Kat xiiov Oeov yeypafxivov avrbv ev tois dTrofxvtjpovevopacn twv dnocrToXcov avrovy — 
Dial, cum Tryphe, p. ii. p. 327. Mr Norton, in his work on the genuineness of the Gospel, 
i. 131, observes, " By his memoirs, according to Justin's constant use of language, we 
must understand memoirs of which Peter may be regarded as the author." Commentators 
have endeavoured to evade the plain and obvious meaning of Justin by conjectural emen- 
dations in the text ; but in such a case conjectural emendations are worthless. 


to be nothing else than Peter's memoirs" — Marci evangelium crede- 
bantveteres nihil aliud fuisse quam Petri dnofjLvrjfiovevfiaTa. — (p. 297.) 
The ancient Fathers also concur in calling Mark " the trans- 
lator of Peter," epixr^vevTi^s nirpov. Here also commentators, for the 
same reason, have attempted to explain away the plain meaning 
of the "word '•' ep^ir^i/euTijr." By some it is supposed to mean " ex- 
positor," a sense wliich no doubt it is capable of; but there is no 
exposition in Mark's Gospel: by others it is rendered "secretary" 
or amanuensis ;'"' but no instances have been adduced of such 
meanings having been attached to the word. Tlie noun " fpprjvevTris" 
occurs only once in the Greek Scriptures, but it is in a passage 
■which very clearly marks the meaning attached to it. In the 
Septuagint version of the history of Joseph, where the interpreta- 
tion of dreams is spoken of, the verb (TvyKpivm is used ; but where 
an interpreter of language is spoken of, it is (ppr]vevTi)s; thus the 
text, " We have dreamed a dream, and there is no interpreter of 
it," is thus rendered by the Seventy — "Euinviov fiSopev, Kai 6 avyKpivau ovk 
fCTTiv avTo. — Gen. xl. 8 : but the text, " He spake unto them by 

an interpreter," Xlii. 23, thus 'O yap epnijvevTT]! dva pea-o vavTo>v TJv. 

The cognate noun 8ifppTjvevTi]s also means an interpreter of lan- 
guages (1 Cor. xiv. 28), and the verbs ippr^veiw and buppr^vevM, " to 
translate." I understand, therefore, that the designation of f'pw- 
v(vTi)s UfTpov meant the translator of Peter. 

But if Mark was so called, and his Gospel called Peter's, or 
Peter's Memoirs, it will be asked, How did it at last receive the 
title of the Gospel according to Mark ? The title, " the Gospel 
according to INIark" does not necessarily imply authorship : the 
preposition Kara, " according to," implies an intimate connection 
with the work, but nothing more ; thus there existed, in ancient 
times, Gospels according to the Hebrews, the Egyptians, &c. 
Mark had an intimate connection with this Gospel, being not 
only the translator, but I believe the continuator, for the last 

* " A unanimous tradition of the ancient Christian writers represents him (Mark) as 
the ' interpreter ' of Peter — i. e., the secretary or amanuensis, whoso office it was to com- 
mit to writing the orally-delivered instructions and narrations of the apostle." — Alfobu's 
Gr. Test., Prolegomena, p. 28. 


twelve verses have all the appearance of being a continuation, 
bringing the narrative down to the time of writing : and as it 
was published after the death of Peter, the name of a living and 
responsible editor was necessary as a guarantee to the Church of 
its authenticity ; and the name of Mark, the son and chosen fol- 
lower of Peter, fulfilled the condition which our law considers 
indispensable in the proof of ancient documents, and showed that 
it came from the proper custody. The importance of such a gua- 
rantee will be obvious, when we remember the number of spurious 
and heretical Gospels which were circulated at an early age of the 
Church, bearing the names of Peter, Thomas, Matthias, and others.'" 
The patristic evidence which ascribes the matter of the second 
Gospel to Peter is clear and explicit; not so as to the manner 
in which it was communicated to Mark by Peter. A very general 
opinion appears to have prevailed that the communication was 
oral, not written — that Mark wrote from his recollection of Peter's 
discourses. The tradition that it was so appears to be traceable 
to Papias, who gives, as his authority for the origin of this Gospel, 
John the Presbyter. John could not be mistaken as to the fact 
that Mark's Gospel rested on the authority of Peter, althougli he 
might as to the manner in which it was communicated to Peter; 
or he might have been misapprehended by Papias, or Papias him- 
self may have been misapprehended by subsequent writers. I am 
indebted to a learned reviewer of my former workf for showing 
that this last supposition is more than a possibility — that Papias 
did not mean to say, as I formerly understood him, that " Mark 
was the translator of Peter, and he wi'ote accurately the things 
which he (Mark) remembered''' (p. 219), but that he meant to 
say that " Mark lurote what Peter recorded." He thus expresses 
his reasons : — ^ 

" lu the dissertation on the sources of the writings of St Luke, Mr Smith 
has laboured, and we think successfully, to prove that the Gospel of St Mark 
is an apostolically authorised translation from a memoir written many years 
before, by St Peter, in the Aramaic or Syro-Chaldee dialect. The only diflS- 

* See Etiseh., H.E. iii. 25. t The Rev. James Bandinel. 


culty which Mr Smith meets with iu the way of this conckision — a difficulty 
which we thiuk will vauish upon a more careful investigation — is, that Euse- 
bius qiiotes a jiassage from Papias which our author gives thus, ' Kai ravra 6 
TrpftrtvTfpos eXf-yf, MdpKos fxev fpp.rivfVTj)s Herpov Koi oaa ipvrfpovivaiv UKpi^as i'ypayf/ep]^ 

and which he renders, ' The Presbyter (John) said this : ^Mark was the trans- 
lator of Peter, and he wrote accurately the things which he remembered.' 
We, however, entertain no doubt but that Peter is the subject of ipvqpovtvaev, 
and Mark of eypa-<\rfVj nor should we liesitate to render f'pvTjfiopfva-ev, ' recorded ;^ 
' Mark wrote what Peter recorded.' The sense is still clearer as it stands in 
the text of the Cambridge edition (the last, we believe, of Eusebius), ' MapKos 

fiev ipprjvevTrjs UtTpov yevvpevos, ocra ipvrjpovevcrev aKpttms i'ypayj/ev,^ — which we WOuld 

give thus : ' Mark, being the translator (or interpreter) of Peter, wTote accu- 
rately whatever he (Peter) recorded.' " * 

I agree entirely with the reviewer that ipvrjp6vev<Tev may be trans- 
lated "recorded," and if so, must be referred to Peter; for we 
cannot suppose tliat Papias would tell us that ]\Iark " wrote what 
he recorded." Let us now see how a translator, who has no 
theory to establish, renders the passage. Dr Cruse, iu his transla- 
tion of the Ecclesiastical History of Eusebius, thus renders it : — 
"And John the Presbyter also said this: Mark being the inter- 
preter of Peter, whatsoever he recorded he wrote with great 
accuracy."— (P. 152.) 

Such is the external evidence connecting the Gospel of Mark 
with the apostle. Before stating the internal proofs which the 
comparison of the different Gospels has suggested, I shall give the 
clear but concise statement of Mr Greswcll : — 

" There are numerous indications in the Gospel of St Mark which imply a 
closer connection between the writer of this Gospel and St Peter, than be- 
tween him and any other of the apostles. His mention of the name of Simon 
in a peculiar manner, as at i. IG, 29, 30, 36 — the absence, in his narrative, 
of the name of Peter, until it was actually bestowed upon him at his ordina- 
tion as an apostle — the modest and indirect way in which he is placed at the 
head of the apostolic catalogue — the place assigned in this catalogue to the 
name of his Ijrother Andrew, which is after James and John — the circumstan- 
tiality of all those details at which Peter was obviously present (as the cure 
of the demoniac at Gadara; the raising of Jairus's daughter, preceded by the 
miracle of the issue of blood; the cure of the epileptic demoniac after the 

* EiKjUgh Reeiew, xiii. 270. 


Transfiguration, and the like) — the omission of Peter's walking on the sea — 
the omission of his memorable blessing, and the insertion of his no less memo- 
rable reproof, which things are the reverse of each other in St Luke — the 
mention of the first dispute of the aj)ostles concerning precedence, in which 
Peter doubtless took an active part — the omission in St Mark of the splendid 
promise recorded by St Matthew (xix. 28), made, indeed, to the twelve in 
common, but directly in answer to a question of St Peter's — the notice of his 
presence, along with Andrew, James, and John, at the time of the prophecy 
on the Mount — the renewal of the conversation respecting the cm'se on the 
fig-tree, which was due to St Peter — the omission of his name as one of the 
two disciples employed to prepare the Last Supper — ^the peculiarly distinct 
and definite account which St Mark in particular has given, both of the pre- 
diction and the fulfilment of the prediction of his denials of Christ — the omis- 
sion of the epithet mKpcos, at the end of the account, to describe the bitterness 
of his repentance, which is fovind in both St Matthew and St Luke — the 
express mention of the name of Peter in the message sent by the angels to the 
apostles in common ; — all these, and more which might be mentioned, are cir- 
cumstances in a great measure peculiar to St Mark's Gospel, and such as might 
naturally have been expected from a companion or disciple of St Peter in 
particular." * 

We have here a great mass of evidence connecting Peter with, 
the Gospel of Mark, but connecting him personally, and not 
through a friend or disciple, who would rather have softened his 
faults, and dwelt upon the bitterness of his repentance. " The 
modest and indirect way in which he is placed at the head of the 
apostolic catalogue" is much more characteristic of an author 
speaking of himself, than it is of a friend and disciple. 

Mr Greswell's is a statement of the moral evidence connecting 
St Peter with the second Gospel. There is another class of proofs 
which Mr Greswell merely glances at, which carry to my mind a 
still stronger conviction : I mean the undesigned coincidences 
between the writer and his own personal circumstances — national, 
professional, or otherwise. An eyewitness can scarcely avoid 
exhibiting such coincidences; but they are much more strongly 
marked in an unpractised writer, such as the author of the second 
Gospel evidently was, than in one accustomed to composition. 
We can detect such characteristic traits in all the historical writ- 

* Dissertations, dkc, i. 82. 


ings of the New Testament, but they are much more fully deve- 
loped in the second Gospel than in the writings of the other evan- 
gelists. When at Jerusalem, Peter's Galileanism " bewrayed 
him ; " but the second Gospel abounds in Galileanisms. Thus, 
when the evangelist wishes to give an idea of the wide extent of 
our Lord's fame, he tells us that it " spread abroad throughout all 
the region about Galilee" (i. 28) — an idea of extent which 
M'ould scarcely occur to any but a Galilean, and indeed to one 
writing on the spot. Many of these provincialisms escape the 
English reader from the neglect of the translators in rendering 
the article, frequently omitting it where it occurs in the original, 
and inserting it where it is wanting. Thus, in Matthew, v. 1, we 
are told in the authorised versions that our Lord " went up to a 
mountain;" — it ought to be rendered, " to ^Ae mountain." But 
no mountain is previously mentioned. How, then, it may be 
asked, should the definite article be understood "? The answer is, 
that Capernaum is placed on the margin of a lake, and at the 
foot of a mountain, and the universal practice of the inhabitants of 
a town so situated is to call the mountain behind " the mountain."'"" 
In the case in question it is, in fact, a Capernaumism. Now, the 
the first two Gospels abound in such provincialisms — some of 
them common to both, some of them peculiar to the writers of 
each. Thus Matthew, speaking of his own house, calls it " the 
house," but the other evangelists speak of it as " las" (Matthew's) 
" house." In Mark we have the somewhat remarkable expres- 
sion, TO. iTpoi-Triv-0vpav, '■'the bcforc-the-door " (ii. 2), to indicate the 
open space before Peter's house. In another place, speaking of 
his house, the evangelist takes care to add that it was also the 
house of Andrew (i. 29), avoiding the appearance of exclusive 
appropriation which Peter alone would wish to avoid. He also 
talks of it as "V olmv^ " at home" (ii. 1) ; so also he speaks of " the 
boat," " the sea," " the other side," &c., as objects so familiar as to 

* Mr Stephens, a late American traveller, in speaking of Capernaum, almost unavoidably 
adopts the language of the evangelist. He says, " The ruins of Capernaum extend more 
than a mile along (lit shorCj and back towards tht mountain."— P. 11 4. 


require no other specification. These modes of expression tend to 
prove the authors of the two Gospels to have been Galileans. 

Peter was a fisherman, Matthew was not ; now the descri^Jtions 
of the events which took place on the lake are professional in 
Mark, but unprofessional in Matthew. A storm makes a very 
different impression on a seaman from wliat it does on a landsman : 
the seaman, who is obliged to act, thinks and speaks of the causes 
of the storm — the force or direction of the gale ; the landsman, 
who is passive, thinks of what most immediately affects him — the 
agitation of the waters. Tliere are two storms described in these 
Gospels ; in Mark the prominent feature is the wind, in Matthew 
the waves. — See Section xxviii. and note thereupon, p. 285 ; see 
also Section xxxvii, p. 82, describing the miracle of Christ walk- 
ing on the sea, p. 82. Here Matthew's account is based upon the 
original of Mark, but with additions, one of which is the force of 
the waves : both of the writers mention the direction of the wind. 
In Mark's account it is important, as increasing the toil of the 
rowers ; in Matthew it appears unimportant, because the agitation 
of the surface, on which he dwells, depended on the force, not 
upon the direction of the wind. There are other professionalisms 
in Mark which show that the author of the original was a fisher- 
man, such as his use of the obviously technical expression dju^iftiX- 
Xovrai (i, 16) for a particular mode of fishing. The author is there- 
fore a fisherman, but he must also have been an eyewitness of the 
events which he describes with such precision : he must have been 
in the boat when our Lord stilled the tempest, for the details are 
such as would only be known to an eyewitness, and which an 
eyewitness alone would think of describing. Who would think 
of adding to a pre-existing account that there were other boats, 
of which we hear no more, in company "? (Mark iv. 36); or the 
number of bearers of a paralytic patient 1 (ii. 3); or that a youth 
lost his garment in a popular tumult 1 (xiv. 52).''-' The autopticity 

* Mr Greswell supposes that the young mau mvist have been Mark himself, because no 
other assignable motive can be imagined for the insertion of such a cii-cumstance : to me, 
it is a proof that the author witnessed it, and in describing the transactions inserted it 
in illustration of the violence of the tumult. We have an analogous case in General 


of the narration brings us still nearer Peter, for it appears in the 
description of events wliich were only originally known to three 
of the apostles — namely, to Peter, James, and John : such are the 
events wliicli took place in the house of Jairus, and in the house 
of Peter. Strauss, after adverting to the circumstantiality of 
the details on these occasions, asks, or rather ironically abstains 
from asking, whether the author who describes these events was 
one of tliese three apostles, and wlietlier the original narrator 
committed his account to writing ? I answer both questions in the 
affirmative. But I proceed a step farther, and infer from the 
narrative, not only that the author was one of the three, but that 
he was neither James nor John. In the account of the cure of 
Peter's mother-in-law in the house of Peter, all the three must 
have been present, but only James and John are mentioned, and 
they were merely spectators, taking no part in the transactions. 
Why, then, are they mentioned at all, and why is Peter not 
mentioned ? The answer is, that such notices are characteristic of 
the style of an eyewitness, and the omission of Peter's name can 
only be explained on the supposition that he was the original 
author of the account. 

Witli regard to the style of the second Gospel, it is animated 
and picturesque, as every narrative is which is written trutlifuUy 
and circumstantially, by an eyewitness who is strongly impressed 
by tlie events. It is that of a vigorous but uncultivated mind, 
little accustomed to composition, writing witli the first intention, 
and while the impressions are still strong upon him. It abounds 
with repetitions, and with details of circumstances which have no 

Napier's account of the battle of Busaco. I have no reason to suppose he was pi-esent but 
one — the autopticity of his description. Who can read his "sparkling" account of the 
charge of the light division without the conviction that it is that of an eyewitness ? His 
work is avowedly historical ; he intentionally refrains from recording the achievements of 
particular regiments, yet he records a circumstance which certainly did not influence t^^e 
result of the combat : " A poor orphan Portuguese girl, about seventeen years of age, and 
very handsome, was seen coming down the mountain and driving an ass loaded with all her 
property through the midst of the French army." — Vol. iii. p. 33i. This circumstance 
made an impression on tlie author, and illustrated the chivalrous spirit of the combatants, 
for " no man on either side was so brutal as to molest her," just as the loss of the young 
man's garment illustrated the violence of the people. 


other connection with the main fact than juxtaposition of time 
and place. Its general character, as well as its particular details, 
agree perfectly with the supposition that the apostle Peter was the 
original author. 

It will naturally be asked, Can we trace any resemblance 
between the style of this Gospel and the acknowledged writings of 
St Peter ? To this I would reply, that the style of a simple 
narrative and of a didactic composition differ so essentially that 
much resemblance is not to be expected, especially where the 
circumstances in which the author was placed were so completely 
changed. Peter, one of the leaders of a great movement, accus- 
tomed to public speaking, and writing with weight and authority, 
would use a very different style from the fisherman recording from 
day to day a simple narration of the transactions in which he was 
engaged. There is, however, an illustration in the second epistle 
that points to the author of the Gospel as its writer. We see 
with what accuracy and precision the efi'ects of a tornado {KaiXaf) 
are described in the second Gospel :'" now, in the second epistle, 
the tornado is used as an illustration of the effects of the passions 
on those who yield to them — they are likened to " clouds driven 
by a tornado" (yecjieXai. vno XaiXoTTos fXavvoufvm, u. 1 7) — au image which 
a fisherman would very naturally make use of. The nautical word 
\ai\ayp- is ouly uscd by Peter, by the author of the second Gospel, 
and Luke, who takes his account from the original of that Gospel, 
and whose familiarity with nautical language would lead him to 
retain that expression. We must also remember that, though 
the matter of the second Gospel be Peter's, the language is Mark's, 
and tliat we cannot, therefore, expect to be able, by peculiarities 
of style alone, to identify the authors of the Gospel and the 

What I have said will, I trust, have put the reader sufficiently 
in possession of my general views, to enable him to follow me in 
the minute and detailed examination of the corresponding passages 
of the first three Gospels, to which I now proceed, and remove 

* See Note on Section xxviii. p. 285. 


some of the difficulties which he might otherwise have felt in 
agreeing with my conclusions. It is, after all, bj such an exami- 
nation that a theory which claims our assent must be tested. 

It now only remains for me to describe the next portion of this 
work, in which this detailed examination is conducted. 

In comparing the corresponding passages of the first three 
Gospels, there are seven classes of passages to be considered — 
1. Passages occurring in Matthew alone ; 2. Passages occurring 
in Mark alone ; 3. Passages occurring in Luke alone; 4. Passages 
occurring in JMatthew and Mark alone; 5. Passages occurring in 
Mark and Luke alone ; 6. Passages occurring in Mattliew and 
Luke alone ; 7. Passages occurring in Matthew, Mark, and Luke. 
The method which I adopted for making tlie comparison, after 
much consideration, is the following : — I arranged the whole of the 
Gospel of St jNIark, in its own order, in a central column ; on 
one side I arranged the corresponding passages of the Gospel of 
St Matthew ; and, on the other, those of St Luke, omitting, 
however, such passages as are clearly derived from independent 

This arrangement gives us in juxtaposition all the passages of 
the 2d, 4th, 5th, and 7th class. In the next division I have 
printed, in parallel columns, all the passages of the 6th class — viz. 
those whicli occur in Matthew and Luke alone, following the order 
of St Luke's Gospel. For passages of the 1st and 3d class, I 
must refer to the Greek Testament. 

The particular mode of arrangement to be followed, depends 
very much on the object with which tlie arrangement is made. In 
comparing three authors who have written in succession, and each 
of whom has made use of the writings of liis predecessor, we may 
with advantage, according to our object, make the first or the third 
author the central member, arranging the others on either side. 
In the one method, we see how the earliest authority has been 
used by the later ; in the other method, we see how the latest has 
used his authorities. The third possible arrangement, or that in 
which the writer second in point of time should be made tlie 


central member, would evidently be much less instructive than 
either of the other methods. The second method is that which I 
followed in my former work. But, in the present investigation, it 
soon appeared to me that the key to the mystery of the connection 
of the first three Gospels was to be found, if anywhere, in the 
connection between the Gospel of St Mark and those of Mat- 
thew and Luke. If Mark was tlie translator of an original, from 
which Matthew and Luke had also made independent translations 
— if tliat original was the true " Protevangelium" — then, by placing 
Mark in the centre, I could see at a glance in what way it had 
been made use of by each of the others ; and in this work I have 
accordingly followed the first method. 

This arrangement, with the arrangement which follows, of the 
corresponding passages of Matthew and Luke, gives us the means, 
although somewhat imperfectly, of investigating the manner in 
which St Luke has made use of the two of his authorities with 
which we are acquainted. For a complete and minute investigation 
of this interesting subject, an arrangement of the corresponding 
passages, according to the second method — i. e., making Luke the 
central member — would be requisite. I have been deterred from 
inserting such an arrangement by the great additional increase of 
volume which it would have occasioned in this work. 

On the page opposite the Greek I have arranged, in the same 
order, the English authorised translation of the same passages ; and 
in the preliminary notice I have explained how, by means of the 
italics, the English reader may, in some degree, follow my obser- 
vations on the verbal agreements and differences of the several 

In the last portion of the work, which is entitled " Notes on 
the Sections," will be found the detailed results of the examination ; 
and to this I must refer my readers for the justification of my 






In the English authorised version, wliich is here made use of, parallel 
passages in the difterent Gospels in wliich the agreement is verbal are 
not unfrcquontly rendered into different although synonymous words ; 
whilst in others, where the meaning is the same but the words are diffe- 
rent in the original, they are translated into the same words. In all 
such cases I have printed the expressions so translated in Italics in the 
Gospels of Matthew and Luke. Hence, if the words so printed agree 
with the corresponding passages in the Gospel of Mark, they are different 
in the Greek ; or, if they differ in the English, they are identical in tlie 
Greek. For example, in Section VI. page 9, the words " casting a net 
into the sea," in Mat. iv. 18, and in Mark i. 10, are the same in the 
English translation, but in the original every word is different. On the 
other hand, the same words, " Asvts ot/Vw /^&j," are translated, in Mat. iv. 
19, " Follow me," and in Mark i. 17, " Come ye after me." By attending 
to this the English reader will be able to ascertain where the agreement 
in the original is transcriptural and where it is translational. 


Matthew IIT. 


The Preface. 

INIark I. 

'ijjffoD X|/ffroD u'loit ©sou 

Luke III, 

6 ^a'TTTigrrig 

r^g ^lovdaiag 

° Aiyc/jv 

MiravoiTn iyyixsv ya^ 

rj ^affi'/.iia ruv ohoamv 

^ O-jTog ydg Icriv 6 '^ri^iig 
dia 'Hffafov rov '7r^o(pyjrov 

John baptizes in Jordan, 

See V, 4, 
See V. 5, 

(bcovr; ^ou'JTcg h ty\ s^^/z^w 

° Kadojg yiy^aTrai 

'idou aToffTsXXu rov ciyysX- 

og 7(.araG-Aiudsii rriv chov 
gov (^i/z'7r^os6sv sou). 

^ 'Ev iTit dk Z. T. >., 

' ''EysviTo 

'p7j[Jja QiO\J h-l 'lojUVVYiV 

rov Zw^a^iou v'lov 

sv rfi s^ri'Mu)- 

^ Kai rjXdiv fig 'zdsav 

'TTi^r/^u^ov rov 'losddvov 

xjjguCffwv (3d'7rri(j/jLa 


eig afiSiv d,'Jt,agricov, 

* ' rig ysy^a.'Trrai h (SiQXoj 

Xoyojv'llsatov rov vooprjrov 


(pojvr, jSouvrog ev rr\ i^rjlJM 


Matthew III. 


The Prefacr. 

Ma^k I. 

^ The beginning of the 
Gospel of Jesus Christ, 
the Son of God. 

Luke IIT. 


^ In those days 

came John 

the Baptist, 

preaching in the wilderness 

of Judea, 

* And sajing, 

Repent ye : 

for the kingdom of h'.aven 

is at hand. 

' For this is he that was 

spoken of by 

the prophet Esaias, 

The voice of one crying 
in the wilderness. 

John baptizes in Jordan. 

See V. 4. 

See V. 6. 

^ As it 13 
written in 

the prophets, 

Behold, I send my messen- 
ger before thy face, which 
shall prepare thy \vay be- 
fore thee. 

^ The voice of one crying 
in the wilderness, 

^ Now, in the 1 Sthjear, &c. 
2 The word of God 
came unto John, 
the son of Zacharias, 
in the wilderness. 

^ And he came unto all 

the country about Jordan, 


the baptism of repentance 

for the remission of sins ; 

* As it is 

written in the book 
of the words of 
Esaias the prophet, 

The voice of one crying 
in the wilderness, 


Matthew III. 3. 

Mark L 3. 

Luke III. 4. 

' Ero/actcars rriyobov Kuf/ou, 

' ETOifiddars TrivodovKvoiov, 

' ETot[jjdcaTS TYivobhv Ku^iou, 

'Evdiiag TroiiTn rac, rpiZoug 

'Ehk'iag 'ttoisTts Tag T^iQovg 

'EvSslag 'ttoisTts rag T§i<^ovg 




See V. 1. 

* 'EysviTO 'loidwr^g 6 j3a':r- 
riZ^C/iv h rr, s^yjfjM, zrj^va- 
SC/jv 3d'XTiff/j.a /j.sTavoiac 
iig a<ps(Siv d;jya^Ticijv. 

See V. 2. 

See V. 5. 

^ Kai s'^-o>ivsTO voog av- 
Tov <7raaa ri 'loudaia yjj^oa 
xai o'l' Is^oso'KxjiMSTai irdvTsg^ 

See V. 6. 

xai sQwTTTiyovTO V'tt' axjToZ 
sv TU) 'lo^ddv'fl 'TTora/Mw sB.o- 
f/yoXoyovfj^svoi Tag a/xagr/a; 

* AvTog 8s 6 ^luavvrig 

^ Kai rjv 6 'icfjdvvrtg 

ii'/iv TO hdvfLa avTou 


awh T^^iyZy) xaiJjYjXov -/tai 

T^i^ag '/ta/j.TjXou aai 

^wvriv diP/Jyarh'/iV 

Z^fjJVYlV dsP/JbUTIti'/j 

Vioi rriv 06(puv uvrou' 

'zsoi TYiv b(S\p-ov a\)TOV^ 

ij di T^o(pr\ 7iv ahroi) 

Kai sadoov 

aKpbig KoA /i,sX/ ay^iov 

d/i^ldag xai (i.sKi aypov. 

10-15 peculiar to Luke, 

^ Tots s^vo^s'osto ir^hg av- 

See V. 5. 

Tov 'isoosoXxjiJja %ai Taca 

ri 'loudaia Tccca fj 

TS|/;^ws6; Tov 'logoccfoy, 

* Kai sZwrrTil^ovTO sv tw 

^lopddvT) TroTu/xip u-tt' uvtou 

s^oixo'Koyo\jij.svoi Tag afJMO- 

rlag auruv. 

7-10 peculiar to Matt. 

^ Kai ix.'/]PV(JGsv "Ksyjiv 

^® 'ATSxmaro 6 'ludwrig 
a'Ttaetv X'syuv 

" 'Eyoj /xsv 

See V. 8. 

'Eyij (isv 

v[JMg /SaTr/^w h '-jhccTi 

'\jhaTt iSarrTi'^c/} u/Mag' 

tig /j,STdvoia,v' 

ds oT/ffw /Aou 

iD^6,asvog ic^vsoTsoog fLou., 

"'E.oysTai 6 iS^voorsoog f/^ov 

soynTUj hs 6 iff^v^oTSPog fiou. 



o5 6j;i il'Jji 'ixav'og 

ov ov/i si'jji /-/.avog 

ov ohz si/jJ izavog 

■/fj-^ag Xueai tov 'ii^dvTa 

Xvsai TOV ifJMVTa 

TO, b'johrifj.aTa (3a,(jTdffar 

Tojv vTodrj/J.d.TCujv auTOu. 
^ 'Eyw sCd'TTiffa u^Sj 

Tuv v^odri/jt^dTUiv auTov, 

aurhg bixag ISa'T-tsst 

avTog ds jSa'XTiSsi b[j,ag 

auTog fSaTTtgsi 

h crvsu/iar/ ccyiu zai 'TTU^i. 

sv '7rvs\)iJL,aTi dym. 

sv TVivfiaTi dyiuj xai vv^i. 


Matthew III. 3. 

M.\nK 1. 3. 

Luke HI. 4. 

Prepare ye the way of the 

Prepare ye the way of the 

Prepare ye the way of 

Lord, make bis paths 

Lord, make his paths 

Lord, make his paths 




See V, 1. 

* John did baptize in the 
wilderness, and preach the 
baptism of repentance for 
the remission of sins. 

See V. 2. 

See V. 5. 

^ And there went out unto 
him all the land of Judea, 
and they of Jerusalem, and 

See V. 6. 

were all baptized of him in 
the river of Jordan, con- 
fessing their sins. 

■• And the same John 

^ And John 

had his raiment of camel's 

Avas clothed with camel's 

hair, and 

hair, and with 

a leathern girdle 

a girdle of a skin 

about his loins; 

about his loins ; 

and his meat Avas 

and he did eat 

locusts and wild honey. 

locusts and wild honey ; 

10-15 peculiar to Luke 

* Then went out unto him 

See V. 5. 

Jerusalem and all Judea, 

and all the region 

round about Jordan, 

• And were baptized of him 

in Jordan, confessing their 


7-10 peculiar to Matt. 

' And preached, 

" John answered. 


saying unto them all. 

^^ I indeed baptize you 

See V. 8. 

I indeed baptize you 

with water unto re[)eutance: 

with water ; 

but he that comcth 

There cometh one 

but one 

after me is mightier than I, 

mightier than I after me, 

mightier than I cometh, 

whose shoes 

the latchet of whose shoes 

the latchet of whose sh 

I am not worthy 

I am not worthy 

I am not worthy 

to bear: 

to stoop down and unloose. 

' I indeed have baptized 
you with water: 

to imloose : 

He shall baptize you 

but he shall baptize you 

he shall baptize you 

with the Holy Ghost 

with the Holy Ghost. 

with the Holy Ghost 

and with fire. 

and with fire. 



The Baptism of Jesus. 

Matthew III. 

" ToVs 

'ra^ayivsrai 6 'ly}(iovg aero 

rrig TaXiXatag 

ivi rh 'lo^havriv Toog rhv 

ro\J ^airric&rivai ut' ahrov. 
14, 15, peculiar to Matt. 

^® BaTTiciditg dl 6 ^Ir,ffovg 
ih&vg av'iZri 

a~h Tou vdarog' %a/ idov 
avic^ydyjOav aurQJ o'l ov^avol, 

rh 'irviZfJ^a rov 0soD 

so-ypniivov S'lr' avTov, 
^* Kai idov <puvri 
i'A. rojv (yjoavoi'i 
AsyovtSa Ourog sariv 
6 v'log fiou 6 ayaTT'/jrof, 

Mark I. 

® Kai sysvsro 

sv sxsiva/g raTg y]fjbi^aig 

'^Xdiv 'Jriffovg d~o 

%at sCa'TTTisS'/j i}g rhv ' lo^- 
bdv7iv u'^o ''luidvvou. 

^° Kai svSvg dvaZaivuv 

IX, TOU vdarog tidsv 

s^iZ^o/MS'Joug roug ovpavoug 


rh TTi/sD/xa 

ug 'zs^iGri^dv 

xaraZatvov hg a^urov. 

^^ Kai (pojvri sysvsro 

sx, rojv ouoavcov 

2i) si 

b uiog fioxt 6 dya-rrirog,, 

sv 6oi sydoxYjaa. 

Luke III. 

°^ 'Ey'svsro ds sv rip /3a9r- 
riffSrivai d-iravra rhv Xahv 

■/.ai 'iriGoZ (Sa'ffriffSsvrog 


dvsixty&rivaj rhv ohoavoVy 

22 Kai KaraQTJvai 

ro 'XvsXjiMa rh dyiov 

awiJjarixui s'lBsi 

ug irs^iSrsodv 

W aurov, 

Koci (puvriv 

1^ ov^avou yiv'sd^ai 

(Xsyovffav) 2;) sJ 

v'log fiou 6 dyaTT'/jTog, 

sv ffoi 

The Temptation of our Lord. 

^° Kai suOvg ro msvfia 
avrhv sxQd}.Xii sig rriv sor}- 


^^ Kai ^v sv rfi s^'^fMifj 
'/jfi's^ag rsdffs^dxovra rrsi^a- 
^6/xsvog vvh rou ffaravov, 
xai Tjv /xsrd rZiv ^jje/oji/, xai 
o'l dyyiXni dirj/.ovovv aurip. 



The Baptism of Jesus. 

Matthew III. 

** Then cometh Jesus 
from Galilee to Jordan 
unto John, to be baptized 
of him. 

14-15 peculiar to Matt. 
'® And Jesus, when he 
was baptized, 
went up straightway 
out of the water : and, lo, 
the heavens Avere opened 
unto him, and he saw 
the Spirit of God 
descending like a dove, 

and lighting upon him : 
*^ And lo a voice 
from heaven, saying. 
This is my beloved Son, 
in whom I am well pleased. 

Mark I, 

® And it came to pass 
ill those days, that 
Jesus came 

from Nazareth of Galilee, 
and was baptized of John 
in Jordan. 

10 And 

straightway coming up 

out of the water, he saw 

the heavens opened, 


the Spirit 

like a dove, descending 

upon him ; 

11 And there came a voice 
from heaven, saying, 
Thou art my beloved Son, 
in whom I am well pleased. 

Luke UT. 

" Now when all the 
people were baptized, 
it came to pass 

that Jesus also 

being bajjtized, 

and praying, 

the heaven was opened, 

22 And 

the Holy Ghost 

descended in a bodily shape 

like a dove 

upo7i him, 

and a voice came 

from heaven, which said. 

Thou art my beloved Son ; 

in thee I am well pleased. 


The Temptation of our Loud. 

^^ And immediately the 
Spirit driveth him into the 

1^ And he was there in 
the wilderness forty days 
tempted of Satan ; and was 
with the wild beasts ; and 
the angels ministered unto 



.Tesus returns to Galilkk. 

Matthew IV. 

^® ^A/Covffag ds 

on 'icodw^g 'Tra^idodTj, 

eig rrjv YaXiXaiav. 

13 to 16 peculiar to Matt. 

" 'Ato TOTi rj^^aro 
b 'lr,iroijg zri^ugaziv 

xai y.sysiv 

rS)v ou^avSiv, 

Mark I. 

^* Kai fJAra rh 

riXdsv 6 'lr,Sovg 
itg rriv TaXiXaiav, 

rh ihayy'iktctv rou ©soO, 

^^ AsyMV 

on '^s-X'^POjra/ 6 naifog 

xat iyyixiv rj jSaGiXiia 

rou &iov' 

/xsravoi/Ti %c/J 

viCrBviTi sv T(p ihayyiKiiu. 



The Galilean Fishermen called. 

^^ Hioi-TtaruiM hs 
TOL^d rriv '^dXaciffav 
Trig YaXiXaiag 
iibiv bbo dbiX<po'oc^ 


xai ' Avb^suv rov ddsX^ov 

iSdXXovrag d/ut^piCXi^ST^ov 
i'lg TYiv ^dXaecar 
^sav yd^ dXiug. 
^^ Kai 'Asysi abroTg 

AiUTc d-~iso} /xou, 
xai rror/jec/j u/iag 
dXnTg dvdooj'iTuv. 
20 'o; bi sudsojg 
dtp'iVTig rd oi'zrva 
riy.oXoh&TiSav aurui. 
2^ Kai 'jrooQdg exiTSiv 

^^ Kai 'TTapdyciiv 
'itaod Tr\v ^dXaSGav 
rrig TaXiXaiag ^ Avhoiav rh dbiX(ph 



sv Tji ^aXdseri. 

y\(Sav yd^ dXtug. 

^^ Kai iJ-sv avToTg 

6 ^iTiffovg 


Ttai Toi'/iffM vfjbdg ysvisSai 
dXnTg av8ou)-ct)v. 
^^ Kai iv6icog 
d<pivTig rd dizrua 
ri/ioXo{j6'/iffav ahr(^. 
^^ Kai vooZu.; oXiyov 



Jesus rf.tuuxs to Galilke. 

Matthew IV. 

*• Now when 
Jesus had heard that 
John was cast into prison, 
he departed into Galilee. 
13-16 peculiar to ^latt. 
^^ From that time Jesus 
began to preach, 

and to say, Repent : 

for the kingdom of heaven 
is at hand. 

Mark I. 

Now after that 


John was put into prison, 
Jesus came into Galilee, 

preaching the gospel 
of the kingdom of God, 
^^ And saying, 
The time is fulfilled, 
and the kingdom of God 
is at hand : 
repent ye, 
and believe the gospel. 


The Galilean Fishermen called. 

^® And Jesus, walking 
by the sea of Galilee, 
saw two brethren, 
Simon called Peter, 
and Andrew his brother, 
castiiuj a net into the 
sea : for they were fishers. 
^* And he saith unto 
them. Follow me, 
and I will make you 
fishers of men. 
^^ And they straightway 
left their nets 
and followed him. 
" And going on 
from thence, 

^® Now as he walked 

by the sea of Galilee, 

he saw 


and Andrew his brother, 

casting a net into the 

sea : for they were fishers. 

'^ And Jesus said unto 

them. Come ye after me, 

and I will make you 

to become fishers of men. 

^^ And straightway they 

forsook their nets, 

and followed him. 

^' And when he had gone 

a little farther thence, 



Matthew IV. 21. 

sJdiv aXXovg dvo adsX^oug, 

'laxwCof Tov Tou ZsQsdaiou 

x,ai 'ludvvriv 

rhv adsX(pov aurov, 

iv Tui 'ttXoiOj 

fj^ira ZsCidaiov rov vccT^hg 

avru'j, xara^TiZ^ovrag 

TO, biKTua ahruv 


s/idXsSiv alroug. 

22 O/ ds iufeoog 

dfsvng to itXdiov 

Kai rhv TaTi^a avruv 

riKoXovdriffav avrui. 

Makk I. 19. 

'idxc/jQov rhv tov ZsQidaicv 

xai 'iCfjdmrjv 

TOi ddiX(phii aliTov, 

xai avrovg h toj 'zXoiui 

ra diXTua, 
2° Kai siidvg 
sKaXiijiv avrovg. 

xryj d<pivrig 

TOV 'jrar'i^a avrcHiv ZsZi^aTov 

IV T(jj tXo/w 

/Msrd Toov ^isSmtuiv 

avrfk&ov o-'iGM avrov' 

Luke IV. 


Cure of a Demoniac at Capernaum. 

See vii. 28. 

-^ Ka/ us--o^ivovrai 
iig Ka-TTi^vaov/M' 

xai iv&iug To7g sdQZagiv 


sig T'/jv dvvayoj'y/iv. 

22 Ka/' s^i'TrXyiSffovro 
s'TTi rfi dida^fi avrov, 
7}V ydo dibd.Gcijv avrovg 
ug s^ovciiav 'iyjMV 

' ov^ w; 0/ ysafj.fiarug. 

23 Kai iv6og rjv h rfj 
swayMy^ avroov civd^wrog 
h rrviviiari 

2* Ka/ a/s/i^a^sv, X'syuv 

("E'X.) T/ i^fjbTv xal ffoi ', 

^^ Ka! KarriX^v 
iig Ka(pa^vaov/Jy 
rrdXiv Tfig TaXiXaiag^ yjv bibdCKCov avrovg 
iv roTg cdZZaGiV 
3^ Ka/ i^z-XriBGovTO 
£—1 rfj dida.^'Pj avrov' 

on h B^DVola 
'/jv b y.oyog avrov. 

33 Ka/ sv ry\ 

Gwayaiyp ^v avdou-TTog 

s^uv irvivna hai'M'/iov 


3* Ka/ dvBXia^iv 

<pw'jfi fiiyd.XTi 

"Ea. T/ ri'jJiv ffn/' ; 



Matthkw IV. 21. 

Mark 1. 19. 

Luke IV. 

he saw other two brethren, 

he saw 

James the son of Zebedee, 

James the son of Zebedee, 

and John his brother, 

and John his brother, 

in o ship 

with Zebedee their father. 

who also were in the ship, 

mending their nets ; 

mending their nets. 


he called them. 

^^ And straightway 
he called them : 

22 And they immediately 
left the ship and their 

and they 

left their father Zebedee 


in the ship 

with the hired servants, 

and followed him. 

and went after him. 


Cure of a Demoniac .\t Capernaum. 

^^ And they went into 
Capernaum ; 

and straightway 
on the Sabbath-day he 
entered into the synagogue, 
and taught. 

22 And they were asto- 
nished at his doctrine : 

for he taught them 

as one that had authority, 

and not as the scribes. 

23 And there was in 
their synagogue 

a man with an 
unclean spirit ; 
and he cried out, 

** Saying, Let us alone ; 

what have we to do with 


tliou Jesus of Nazareth ? 

3^ And came down to 


a city of Galilee, 

and taught them 

on the Sabbath-days. 

3" And they were at^to- 
nished at his doctrine : 
for his word 
was with power. 

33 And in 

the synagogue there was 

a man which had a 

spirit of an unclean di'vii, 

and cried out 

with a loud voice, 

^* Saying, Let us alone ; 

what have we to do with 


thou Jesus of Nazareth ? 



Matthew VIII. 

Mark I. 24. 

o'lhafiiv a. rig eJ, 
6 ayiog rov Qsov. 
2^ Kai smri/j.yiciv avrui 
6 'IjjffoDc Xiyojv 


^^ Kai Giraoa'^av ahrh 

xai (poivrjGiv (poivfj /jjiydXrj 
s^TjXdsv it, auTou, 

®^ Kai sda/MCriST^sav 
d-xavTBC, ugrs ffvvZrjriTv 
"Tgoj sduro'jg Xsyovrag 
Tig sGriv rovro ; dioa^ri kui- 
vr) nar^ s'^ouffiav zai roTg 
'TTVihiMaciv T()7g d/tadd^roig 

nai U'TroKovoudiv aurui ; 
^^ Kai y^riX6iv tj dx,or} 
auTOu ibdug Big o'Arjv 

TrjV 'TTi^l^C/JPOV Tijg TuXi- 


Luke IV. 34. 

riXSig ocffoXseai ri/xag 

oJdd as rig if, 

ayiog rou ©sou. 

^^ Kai h7riTiii,T,aiv aurOJ 

6 ^Irjffovg Xsyuv 

^i/xdodrin i^sXOs d'rt 


Kai ^/"-vj^av axizhv 

TO dai/jiydviov 

iig TO [Jj'iGoy 

s'^rjXdiv d'X a'Jroy, 
/jjrjdsv /SXa-vj/ai' aurov, 
^^ Kai syivsTo Sa/x£oj 
s'Tri ':rdvTag, xai suvi7^dXouv 
ir^bg dXkriXo\jg "kiyovng 
Tig 6 Xoyog ovTog, 
on sv s^ovsici xai duvdfin 


roTg dzaddoToig 'Trvsv/j.a.div 

Kai stji^xpvrai ; 

^'' Kai s^iTo^Busro ri'//>i 

Ts^i avrov iig rrdvTa 

TO-TTov rrig '^riii^ui^ov. 


Cure of Petek's Wife's Mother. 

^* Kai IXSobii 6 ''T/isovg Big 
•rriv oi/iiav Tikrio-j 

tJdlV T/jV 'TTivhodv avTou 
a'jTO ^B^XrifXivriv 
xai 'TTVPBSffovaav. 


^^ Kai B\j6vg b% Trig 

6uvayo}yrig B^iX&ovTBg 

YjXdov Big 

T^v oi/tiav liijjMvog 

xai '' Avb^'sou 

fiBTd^Ia-/.u)Qo'j KaJ ^ludvi/ou. 

30 'H as TTsi/^a 

li/MUVog -/.aTBy-BiTO 

rru^saoouffa^ ihdvg XsyouSiv alrw 

'ZBoi ahrrig. 

^^ Kai v^oeBX&ojv 

syti^Bv auTriv 

^^ ' AvaffTag ds d'lrh tt]; 

(Sway (/jy rig 

iiSj^XDbv Big 

TYjv oix.iav lifjjuvog. 

TlByhs^d hi Tou 
"SifJbMvog rjv ffvvB^o/Mur} 
TVPiTui f^sydXu), 
xai r)0(JJTrjCa]/ avrhv 
Ti^i auTT^g. 

f'jisrd; crrdvw aiirrj; 



Matthew VIII. 

Mark I, 24. 

art thou come to destroy us? 
I know thee who thou art, 
the Holy One of God. 
^^ And Jesus rebuked him, 
saying, Hold thy peace, 
and come out of hira. 
-^ And when 
the unclean spirit 
had torn him, 
and cried with a loud voice, 
he came out of him. 

-'' And they were all 
amazed, insomuch 
that they questioned 
among themselves, saying, 
"What thing is this ? 
What new doctrine is this ? 
for with authority 
commandeth he even the 
unclean spirits, and they do 
obey him. 

^^ And immediately 
his fame spread abroad 
throughout all the region 
round about Galilee. 

LuKK IV. 34. 

art thou come to destroy us? 
I know thee who thou art, 
the Holy One of God. 
^^ And Jesus rebuked him, 
saying. Hold thy peace, 
and come out of hira. 
And when 
the devil 
had thi'own him in the midst, 

he came out of him, 

and hurt him not. 

^^ And they were all 


and spake 

among themselves, saying, 

AVhat a word is this ! 

for with authority & power 

he commandeth the 

unclean spirits, and they 

come out. 

37 And 

the fame of him went out 

into every place 

of the country round about. 


Cl'ke of Peter's Wife's Mother. 

*■' And when 
Jesus was come 

into Peter's house. 

he saw 

•his wife's mother 
laid, and sick of 
a fever. 

" An.l he 

^^ And forthwith Avhen 

they were come 

out of the synagogue, 

they entered 

into the house of Simon 

and Andrew, 

with James and John. 

80 But 

Simon's wife's mother 

lay sick of 

a fever ; and 

anon they tell him of her, 

'^ And he came and 

3^ And he arose 

out of the s3-nagogue, 
and entered 
Simon's house. 


Simon's wife's mother 

Avas taken with 

a great fever ; and 

they besought him for her. 

^^ And he stood over her, 



Matthew VIII. 15. I Mark L 31. 

xal dirjxovii uvtw. 


Kal dirj/iovii avroTg. 

Luke IV. 39. 


Cures in the House of Peter. 


xai itawag Tovg 

^^ ^O'^iag OS ysvofj^ivrjg, 
on sdvffiv iJAiog, 

'£<pi^ov T^og aUTOV 
'Trdvrag rovg •/.a/.ojg 'iyovTag Tovg dai/j,o'ji^o/jAvovg' 
^^ Kai TiV oXri rj 'rroXig iiri- 

^* Ka/ sdi^d'jrsvffsv ToXXoug 
KUKojg tyovTag 
'TTOf/iiXoig voeoig, Kal 
Ttai bai/jjovia 'rroXXd 

XaXi/v rd oai/M'^ia, 
on rihiisav a'jTov, 

*" AwavTog 8s rov fiXiou 
'TrdvTsg oGoi uy^ov dffdivoui/- 
rag voGoffoig -TToiKiXaig, 
'/jyayov t^oj avrov 

6 bs iVI iKdffTM aUTU)V 

rdg yi7oa.g s'TTihlg 

sh^dTsvSivsv auTovg. 

" 'EgJ5^;)^2~o OS /Cal 
dai/Movia kto 'TtoXXmv, 

ZBCivydC^ovra x,rx,i X'iyovra 
on eij u v'log row Qsou, 
Kal iTin/j.ujv oux s'la 
aura XaXin, 

on yjdsiaav rov Xpigtov av- 
TOV i'lvai. 

Christ retires from Capernaum. 

^® Ka/ "zaoji ivroya X'lav \ ^^ Yivo/Jjivrig b\ rifj,ioa; 
dvaardg j 



Maithew VIII. 15. 

touched her hand, 


the fever left her : 
and she arose, and 
ministered unto them. 

Makk I. 31. 

took her by the hand, 
and lifted her up ; 
and Inmieiliately 
the fever left her, 
and she 
ministered unto them. 

Luke IV. 39. 

and rebuked the fever ; and 
it left her : 

and immediately she arose, 
and ministered unto them. 


CiRKS IX THE House of Feier. 

" When the even -was come, ^^ Aud at even, 

they brought unto him 

many that 

were possessed with devils ; 

and he cast out the spirits 
with his word, 
and healed all 
that were sick. 

when the sun did set, 
they brought unto him 
all that were diseased, 
and them that 
were possessed with devils. 
^' And all the city was ga- 
thered together at the door. 

^* And he healed many 

that were sick 

of divers diseases, 

and cast out many devils ; 

and suffered not the devils 
to speak, because they knew 

*" Now, 

when the sun was setting, 

all they that had any sick 
with divers diseases 

brought them unto him ; 

and he laid his hands on 
every one of them, 
and healed them. 

*^ And devils also came 
out of many, crying out, 
aud saying, 

Thou art Christ, the Son 
of God. And he, rebuking 
them, suffered them not to 
speak: for they knew that 
he was Christ. 

Chuist retires i-rom Capernaum, 

■*^ And when it was day, 
before day, he went out, ' 

*" And in the morning, 
rising up a great while 

and departed 

he departed, and went 





Makk I. 35, 

Luke IV. 42. 

i'lg 'i^niMOV ro-ov 

iig i^rj/iov •ro'xov, 

yav-il 'X^oSTiV'/^iTo. 

^^ Kat xandioj^av aurov 

Hjxojn x,ai 01 jjjiT avrou, 

^^ Kai iii^ov alrhv 

Koci Xsyouffii/ avTui 


on itCLVTig ^jjroL/ff/f a. 

01 o^Xoi sm^'/jTouv avrov 
xai rjXdov sug a-jTou, Kat 
KarBr^ov aurov rov f/.rj '!ro§- 
ime&ai a-r' a-jruv. 

^® Kc4/ Xjys/ auroTg 

*^ 'O hi sT~s\i ■Tgbg auTovg 

" Kyoi'ii^ a'KXayjA) s/j 

rac, iyo'iihai ■/.MiMToXm, 

on Kai raTg krspa/g cr&'/.sfT/i/ 

ha Kaxi? /i'/iyu^M- 

luayyiJjffaijSa! /J,i diT 
TYjv iSaffiXsiav rov Qicu, 

iig toZto yao JgJjX^oi/. 

6V/ ST/ rovTO aTriCTd'kriV' 

^^ Kai rjv Kri^vc(Sc/jv 

** Kai rjv Kr\o{iGauv 

ilg Tag euvayciiyag' auruv 

iig rag (Svvayuydg 

sig oXriv Tr]v TaXiXalav 

7rig TaXiXaiag. 

Kai TO, hatp.6via IxZdWuv. 


The Leper cleansed. 

2 Kai idov 



rrfoffiKuvBi aurOi 

Xiyuv Kug/s, 

tdv '^iXrig, duvaeai fii 


^ Kai 

sKTBivag rrjv yf'l'i^ 

r^Afiaro ahrou (6 \ri6o\Jg') 


O'sXu, KaSa^ie^rin' 

Kai ih&'iUC 

iKada^iS^ri avrov rj XsT^a. 

*° Kai 'i^yjTa,! crjoc auTov 


'xa^aKaXuv avrov 

(xa/ yovv~SToJv ai/roe) 

Xiyuv avrQj on 

idv ^sX>35 dwaaai /xs 


" Kai G'zXayyvichig 

sKTsi'^ag -riv yj-\a. ahrou 

Ti-^aro (aurov) Ka.i X'iyn 

avrSj 0s?.&), Ka&aoicdrirt, 
*2 Kai sv6ug 

ccTr/jXhv d'K aurov ri Xs-X^a, 
Kai iKadaolndrj. 

Chap. V. ^^ Ka/ idov 

dvrig m-X^c^Yjg Xsv^ag' 
xai idujv rov 'I^coCi', 
'ZiGijv S'^i -^oOMcrov 
Ibsrjirt avrov X'syuiv Ku^/e, 
lav Six?]?, dvvasai u,i 
13 Kai 

SKrslvag rriv yitoa 
rj-^aro avrov situv 

&--/.0J, Kadapi(s6rin. 

Kai iv^'sug 

r) XsToa d-7rrjX9iv dv avrov. 



Matthew "VTEI. 

Mark I. 85. 

into a solitary place, 
and there prayed. 
^^ And Simon, and they 
that were ^vith him, 
followed after him. 
^^ And when they had found 
him, they said imto him, 
I All men seek for thee. 

^® And he said unto them. 
Let us go into the next 
towns, that 
I may preach 

there also : 

for therefore came I forth. 

^° And he preached 

in their synagogues 

throughout all Galilee, 

and cast out devils. 

Luke IV. 42. 

into a desert place ; 

and the people sought him, 
and came unto him, and 
stayed him, that he should 
not depart from them. 
*^ And he said unto them, 

I miist preach 
the kingdom of God 
to other cities also : 
for therefore am I sent. 
** And he preached 
in the sjTiagogues 
of Galilee. 


The Lepek Cleansed. 

* And behold, there came 
a leper, and 

worshipped him, 

saying, Lord, if thou wilt, 
thou canst make me clean. 
^ And Jesus 

put forth his hand, 

and touched him, saying, 

I will, be thou clean ; 

and immediately 
his leprosy 
was cleansed. 

*^ And there came 
a leper to him, 
beseeching him, and 
kneeling down to him, and 

saying unto him,If thou wilt, 

thou canst make me clean. 

*^ And Jesus, 

moved with compassion, 

put forth his hand, 

and touched him, & said unto 

him, I will ; be thou clean. 

*^ And as soon as he had 

spoken, immediately 

the leprosy departed from 

him, and he was cleansed. 

Chap. V. " Behold 
a man full of leprosy, 
who seeing Jesus 
fell on his fece, 
and besought him, 
saying, Lord, if thou wilt, 
thou canst make me clean. 
" And he 

put forth his hand, 

and touched him, saying, 

I will ; be thou clean. 

And immediately 

the leprosy departed from 




Matthew VIII. 4. 

Maek I. 43. 

^^ Kai sfiQ^i/jbrjffdfjbivog avTui 

s\j6ug s^sQaXsv avrov, 

Luke V. 14. 

* Ka/ Xsys/ ahrui 

** Ka; Xsys/ aurw 

" Ka/ aiiTog 'Tra^^jyyiiXiv 

6 ' Iriffovg" O^a fLyjdsvi £/V>)c, 

"O^a [j^rihivi [iribh s'/'irpg, 

avTu) fj.rjdivi si'ZiT'j, 

dXXa u--ays davrov diT^ov 

dXkd 'u-~ayi Giccurov dsT^ov 

dXXd d'rtiX&m otT^ov 

rui /£»£/; xai ir^oohij/iov 

rSj }s^u, xai ir^oa'sviy/.i 

rSJ /agsT", xai T^ossvsyKi 

rh OC/joov 

'TTi^l TOV ■Kr/.Sa'^lGfLOU (SOU 

'TTi^l TOU /iada,HC!fJ,OU ffou 

iT^oGira^iv Mwuff^s 

a Trgod'sra^sv Moouarjg 

■/.a&ojg TgoasraS.iv Mojusi^g 

ug fia^Tv^iov auroTg. 

iig ixa^rv^iov avroTg. 
ZTj^vffGsiv ToXXd xa/ 

iig [jjaorxjQKiv avroTc. 

dia<p7]f/!,i^nv Tov Xoyov, 

^^Airj^^srodsfiaXXov 6 X6y- 
og "TSf/ aurou, zai ffvvTjg' 
yj)V70 oyXoi 'ttoXXoi dxoxinv 
xal^s^a'Trsussdai^v'T avToiJ) 
dito TU)V asQivuv avruv 

wffrs firjKSTi aurov dvvaffdai 

(pavi^ug iig rroXtv iJssXdiTv, 

^^ AuTog ds ^v 

dXXd s^u W IqyiiMoig runtotg 

v'TToyuPoov sv TuTg i^Ti/xoig 


Kai 'X^ociu^ofjjivog. 

xal r\^y()VTo it^og aurh 


Matthew IX. 

^ Kai YjXdiv 

sig TYiv loiav <7r6Xiv. 


The Pakalytic Person cured. 
Mark II. 

^ Kai iiGiXdujv itdXi\i 
iig Kaipa^vaovfjj 

5/' Tjfjbi^OJV, 

rjZovffOrj on iig oixov sGtiv. 
^ Kai ihdiOig c-jvriy^&Y]aav 

-TToXXol, OJ(jTi IJjriKBTl ^OJ^iTv 

IJ^rih'i rd t^o; 7r\y ^ugai/, 
pca/' sXdXii avroTg tov Xoyon. 
See V. 6, 

Luke V, 

^' Kai iy'iViTO 

fV [X,ia TUV '/jfLl^UV 

xai avTog rjv bihddxuv^ 
xal riGav Ka6/ifMivoi Oa^/- 



^Iatthew' VIII. 4. 

* And Jesus 

saith uuto liim, See 

thou tell no man ; 

but go thy way, 

shew thyself to the priest, 

and offer 

the gift that Moses 

commanded for a testimony 

unto them. 

Mark I. 43. 

*^ And he straitly charged 
him, and forthwith sent him 
away ; 

** And saith unto him, See 
thou say nothing to any 
man : but go thy way, 
shew thyself to the priest, 
and offer for thy cleansing 
those things which ]Moses 
commanded, for a testimony 
unto them. 

*^ But he went out, and 
began to publish it much, 
and to blaze abroad the 

insomuch that Jesus would 
no more openly enter into 
the city, but was without 
in desert places : 

and they came to him from 
every quarter. 

Luke V. 14. 

^* And he charged him to 

tell no man : 
but go, and 

shew thyself to the priest, 
and offer for thy cleansing, 
according as Moses 
commanded, for a testimony 
unto them. 

^^ But so much the more 
went there a fame abroad 
of him : and great multi- 
tudes came together to 
hear, and to be healed by 
him of their infirmities. 
i« And he 

withdrew himself 
into the wilderness^ 
and prayed. 


The Paralytic Person cured. 

Matthew IX. 

^ And came 
into his own city. 

IVIakk II. 

^ And again he entered 
into Capernaum 
after some days ; 
and it was noised that 
he was in the house. 
" And straightway many 
were gathered together, 
insomuch that there was no 
room to receive them, no, 
not 80 much as about the 
door ; and he preached the 
word unto them. 
See V. 6. 

Luke V. 
'^ And It came to pass 
on a certain day. 

as he was teaching, 

that there were Pharisees 



Matthew IX. 2. 

Mark II. 3. 

Luke V. 17. 

xai voijjobihdiSxaXoi, oJ' 
rjSav BXrjXudorsg sx irdorig 
x(jifirig rr^g TaXiXalag xai 
'Iou5a/as xai ' Is^ouffaXrj/j,' 
xai dvva/jbig xvpov rjv itg 
ro ida&ai aurovg. 

^ Ka/ Jdoi) ■7r^off's(ps^nv auruj 

^ Ka! i^^ovrai v^hg avrov 

^^ Kdt idov civd^sg (p'l^ovrsg 

'Tra^aXvriKov Jt/ zXhrig 

ira^aXuTDthv (p'i^ovng 

sTri xXivrjg dvdouirov 


atgdfLiwM b'Trh rsffffd^ojv. 

og riv Ta^aXsXu/Msvog, 
xai IZ/jTovv avrov s/Ssviy- 
xsTv xai ^iTvai svoJ'TTiov av- 

* Ka/ /X95 buvdijjivoi 

^^ K'ai (J,7\ iv^ovrsg to/kj 

•Tr^odiyyiGai airw 

iiOBViyxuffiv avrov 

bid rhv o-'/Xov, 

hid rhv o^Xov, 
dvaCdvng sTi ro 6w,aa 

d'TTidri'yaGav rriv 6rriyr\y 

0-7T0U riv, jiai s^o^u^avng 

y^aXusiv rhv x^dZZarov ottov 

6 'Tra^aXvrr/.og xarsxuro. 

hid roov xs^dfjbuv xadTJxav 
avrov 6VV rQj xX/vihiuj itg 
rh fj^isov ifi'TT^oshv rou 

xai idojv 6 'Ijjcoi/s 

^ Ka/ idoiiv 6 'iriSoug 

20 Ka/ lOMV 

TTiv --'kstiv abrojv si-TTiv 

TY^v rrlSTiv auTuv 'Asyti 

rriv "TTiariv aurwi' siinv 

Tw TaoaXvrmSJ 

Tu) 'za^aXvTixGj 

Qd^SiijTszvov a<pi(tivrai(Sou 

Tsxvov, d(psuvTai ao\) 

"Avd^wjrs, dfsuvra'i <fov [ 

a'l a /jy aerial. 

a'l diMa^riat. 

a'l d/j,apriai <Tov. 

^ Ka/ idou rivig rcov 

^ ^Haav h's rii/sg ruiv 

'See V. 17. 


y^a/j^^aars'jjv ixsT xadrj/jjivoi 


^^ Ka/ YjC'^avro 




sv iavToTi 

h raTg xagdiag aurojv 

01 y^aiiiiari7g xai oi <^a^i' 
GaToi Xsyovng 


'' T/ oxtrog o'vrc/jg XaXsT; 

T/ ssriv ovrog 'og XaXsT ' 


(SXadfiyifZiT' rig duvara.i 

^Xagfirj/jbiag ; rig hvvarai 

d(pisvai dn,a^riag 

di-iaeriag dfuvai 

it (jLTi iJg 6 Qsog ; 

£/' /A95 iJ^ovog 0£Of ; 

* Ka; iduv 

^ Ka/ i\)&vg sTiyvoug 

2^ ''R-TTiyvovg hi 

6 'TrjCoDs 

6 'iriffovgrui '^rvsvjtLari avrov 
on ovrug avroi 

b 'irisovg 

r6t,g hdufji^yjang auruv 

hiaXoy'iZovrai h havroTg, 

rovg hiaXoyiff/jjOvg avrc/jv 


X'syn avroTg 

d-TOX^idiig ii'zsv T^hg avrovg 

"iva ri ^iidv/iiTgh Tovrj^a 

T/ ravra diuXoyi^ssds 

T/ diaXoyi^iffds 

iv raki ^aediag (j/muv ; 

IV ra/'g xaohiag b/MUJv ; 

iv raTg -xaohiaig vf/jMV : 



Matthew IX. 2. 

^Iark II. 3. 

Luke V. 17. 

and doctors of the law sit- 
ting by, which were come 
out of every town of Gali- 
lee, and Judea, and Jeru- 
salem ; and the power of 
the Lord was present to 
heal them. 

" And behold they 

^ And they come unto him 

^^ And behold men 

brought to him a man 

bringing one 

brought inabedaman which 

sick of the palsy, 

sick of the palsy. 

was taken with a palsy. 

lying on a bed. 

which was borne of four. 

And they sought means to 
bring him in and to lay him 
before them. 

* And when they could not 

^^ And when they could not 
find by what way they 

come nigh unto him 

might bring him in 

for the press, 

because of the multitude, 

they uncovered 

they went upon 

the roof where he was ; and 

the house top, and 

when they had broken it up. 

they let down the bed 

let him down 

wherein the sick of the 

palsy lay. 

through the tiling, with his 
couch, into the midst 
before Jesus. 

AndJesus seeing their faith, 

^ When Jesus saw their faith. 

"° And when he saw their 

said unto the sick of the 

he said unto the sick of the 

faith, he said u7ito him, 

palsy, Son, be of good cheer; 

palsy, Son, 


thy sins be forgiven thee. 

thy sins be forgiven thee. 

thy sins are forgiven thee. 

3 And behold, 

® But there were 

21 And the 

certain of the Scribes 

certain of the Scribes 

Scribes and the Pharisees 


sitting there, and reasoning 

began to reason, saying, 

within themselves, 

in their hearts : 

This man 

^ Why doth this man thus 

Who is this which 


speak blasphemies ? 

speaketh blasphemies ? 

Who can forgive sins 

Who can forgive sins 

but God only? 

but God alone ? 

* And Jesus 

^ And immediately when 

22 But when Jesus 


Jesus perceived in liis spirit 


their thoughts, 

that they so reasoned 
within themselves, 

their thoughts, 


he said unto them, 

he, answering, said unto 

Wherefore think ye evil 

Why reason ye these things 

What reason ye 

in your hearts V 

in your hearts ? 

in your hearts ? 



Mattheav IX. 5. 

Mark II. 9. 

Luke V. 23. 

^ T/ yaf senv ivKO'TruTi^ov, 

® T/ sGtiv suxoTwrs^oc, 



iiTsTv Tui 'Tra^aXvT/x.GJ 


' A(pscnVTai Gov a'l a/ji,a^Ttai, 

' A(piOJVTai (fou ai afia^Tiai, 

A<psoiVTai (SOI a) dfj^a^riai 

75 u'7n7v"'Eyiip 

95 i/TsTv ' Eysigov 

a^ov TOV Kga,CQa,T6v aou 

(SOU, rj si'7rsTv"Eysi^s 

Kai 'TTs^i'Trdrsi ; 

7iai Ts^i'TraTsi ; 

xai vsoi'TtdTSi ; 

^ "iva, 8s sihrin on 

^^ "iva 8s sl8riTS oti 

^^"iva 8s s'i8riTs oti 

s^ouGiav iyii 

i^ovuiav sysi 

h v'jog rou avd^oj'TTou 

v'log TOV avd^uiTou 

u'log TOV dvdg(Jj'7rou 
st,ou(Siav 'i-)(si 

svl Trig 7>5s afihai 

apisvai sTi Trig j'^i 

Jtt/ Tv\g yrig d(pi5vai 

afia^riag^ tots Xsyn 

a,aagr/aj, T^sysi 

dfiagTi'ag, si'-rsv 

rui 'Tra^aXuTix.w 

TU) 'iTa^aXvri-AU) 

TUI 'Tra^aXsXu/jLsvuj 

'Eysg^s/V a^ov 

^^ 2o/ Xsyw, sysios d^ov 

loi X'syoj, sysi^s xai d^ag 

ffou rriv Ttkivriv xai 

TOV x^dCaTTov (Sou xai 

TO xXlVl8l6v (SOU 

v-irayi tig rov iixov sou. 

u-TTays tig tov oIkov dou. 


^ Ka/ syso6iig 

■■■^ Ka/ sys^drj xai su&ug 

^^ Ka/ '7Ca2^a'x£hlJ'^ dva(STd.c, 

Ivji'TtlOV aUTUJV, 

d^ag Thv x^dZaTTov 

agag s(p^ xaTSxsiTO, 


s^i^Xhv svavTiov 'TrdvTCfJv, 


e'lg Tov oTkov avrou. 

sig TOV oixov auTOu 
8o't,d'Qjiv TOV @sov. 

^ 'iSoiTs; ds 0/ o^Xoi 


2s Ka; 


i^lgTaadai itdvTag 

sx6Ta(Sig sXaCsv aravTag 

xai sdo^affav tov Qshv 

xai 8oS,d(fav tov &ihv 

xai s86^aZ,ov Thv Qsov, 

TOV dovTa s^ouffiav 

ToiavTYiv ToTg avd^UiToig. 

xai sx'!rXridi^(sav (poQou 

X'syovTag oti 

Xsyovrsg oti 

ouTC/jg ou8s-7roTS s'/'do/J^sv. 

£'i8o/uLsv '7ta^d8o^a (S/jfis^ov. 


The Call op Matthew. 

^ Ka/ vaodyuv lxs7dsv 
6 'IjjffoDg si8sv d.v&^WTTov 

xadrjf/.svov lyri to tsX(^viov, 
MuTdaTov Xsyoiiivov, 

^3 Ka/ s^Xhv 'itdXiv 
Tra^d Tri v ^dXa(S(Sav' xai Tag 
6 o'^Xog rioysTo 'ir^hg auTov, 
xai s8i8a(sxsv auToug. 
■^* Ka/ '7Ta^dy(/iv 

Asuiv Thv TOV ' AX(paiou 
xa&YlfjjSvov Irri to tsXuviov, 

^^ Ka/ fJLSTa TavTa I^tIXSiv 


s6sd(SaT0 TiX(^vriv 

ovofjjaTi Asuiv 

xadrjfJ^siov tTi Th tsXuviov, 



Matthew IX. 5. 

Mark II. 9. 

Luke V. 23. 

^ For whether is easier to 

^ Whether is it easier to say 

^ Whether is easier to say, 


to the sick of the palsy. 

Thy sins be forgiven thee, 

Thy sins be forgiven thee, 

Thy sins be forgiven thee, 

or to saj', Arise 

or to say, Arise, 
and take up tliy bed. 

or to say, Rise up 

and walk ? 

anil walk '? 

and walk ? 

® But that ye may know 

^•^ But that ye may know 

^"* But that ye may know 

that the Son of man 

that the Son of man 

that the Son of man 

hath power on earth 

hath power on earth 

hath power upon earth 

to forgive sins ; 

to forgive sins, 

to forgive sins. 

then saith he to the sick 

he saith to the sick 

he said unto the sick 

of the palsy, 

of the palsy, 

of the palsy. 


^^ I say unto thee, Arise, 

I say unto thee, Arise, 

take up thy bed, and 

and take up thy bed, and 

and take up thy couch, and 

go into thine house. 

go thy way into thine house. 

go unto thine house. 

^ And 

^^ And imniediatel}' 

-^ And immediately 

he arose 

he arose. 

he rose up before them, and 

took up the bed, 

took up that whereon he lay. 

and departed to his house. 

and went forth 

and departed to his own 

before them all ; 

house, glorifying God. 

* But when the multitudes 

insomuch that 

2« And 

saw it, they marvelled 

they were all amazed. 

they were all amazed, 

and glorified God. 

and glorified God, 

and they glorilicd God, 
and were filled with fear. 

saying. We never saw it 

sayhig. We have seen 

on this fashion. 

strange things to-dav. 


The Call of Matthew. 

" And as Jesus passed forth 
from thence he saw 
a man named Matthew 
sitting at the receipt of 
custom ; 

^^ And he went forth again 
by the sea-side ; and all the 
multitude resorted unto 
him, and he taught them. 
^■^ And as he passed by 
he saw 

Levi, the son of Alplicus, 
sitting at the receipt of 

^'' And after these things 

he went forth 

and saw 

a publican named Levi 

sitting at the receipt of 

custom ; 



Matthew IX. 9. 

Mark II. 14. 

Luke V. 27. 

xa) Xsyn avrui 

xal Xiysi aurw 

xa/ sT'TTsv aiiTU) 

' Ax,oXovki [JjOi. 

' A?toXovdil [101. 

' AkoXovSsi [XiOi. 

^^ Ka/ xaraXi'TTUM aVavra 

xa/ avasrag TixoXovdridsv avrxOTag TjxoXoijdj^ffsv 

avaOTag rjxoXoudsi 





Matthew's Feast. 

^° Kai sysvsTO aCrov 


xai idov iToXXo) rsXuvai 
xa! a/j,a^rct)Xoi sXSovns 

ffvvaviXiivTO tOj 'ItjCoD 
xa/ ToTg fj^adriraTg aurou. 

" Kai 

sXsyov To7g fMadrjraTg aCrov 
A/a rl (Jjira, tuv 
TiXumv xa/ a/z.agrwXwi' 
le&'iii 6 dibdsxaXog 'o//,ojv ; 
^^ 'O Ss dxoxjffag 

Ou y^^siav s^ouffiv o'l 

/Svvovrsg lar^ov 

dXX' o'l xaxojg i^ovreg. 

^^ Uo^iuSsvTsg ds /xddiri 

Ti sGriv"EXiog SsXw xa/ 

O'J ^uffiav. 

ov yd^ r\X&ov xaXssai 

dixaioug dXX' d/xa^ruXoug. 

(s/j fMirdvoiav.^ 

^^ Kai yivirai sv rw 
xaraxiTedai ahrhv 
h ryj oixia avrov, 
xai rioXXoi TsXojvai 
xai d/jja^TuXol 

Gvvavixsitiro ru 'lrisoi> 
xai roTg /jjady}TaTg aurou' 
rjGav ydo 'iroXXoi xai rixo7^- 
oudy}Oav aurOJ. 
^^ Kai 01 y^a/XfiarsTg xai 
o'l ^aPiCaToi, idovrig 

ahrhv ssdi'ovra /xsra rojv 

diXiaoroiXoiv tsXuvojv, 

sXsyov roTg /j^adj^raTg aurov 

"Or/ fj^ird rSiv 

d/xa^rc/jXSjv xai rchv nXumv 

iffShi xai 'TTivii ; 

•^^ Kai dxovgag 6 'irjffovg 

XsyBi avroTg 

Ov x^iiav 'iyouciv o'l 

isyyovng lar^ou 

aXX' o'l xaxojg s^ovrsg- 

ovx ^Xdov xaX'iGai 

dixaiovgdXXd diU^a^ruXovg 

(sig fjbi-dvoiav.) 

^^ Kai rj6av o'l [La^/jrai 


^^ Kai s'jroiriasv do^riv 
fi£ydX7}v Aiuig ahrSj 

sv rri oixia avrov 

xai rj V oyXog nXuvuv rroXvg 

xai dXXuv 

o'l' rieav fiir auruv 


^° Kai syoyyv^ov 

01 ^a^idaToi xai 

01 y^a/j^/xarsTg auruv 

•x^og Toiig fj^a&Yirdg aurou 
Xsyovng Aid ri furd ruv 
nXuvuv (xa/ a//.a»rwXwi/) 
hediirs xai irivin ; 
^^ Kai d'TTOx^ihig 6 ^IrjSoug 
si'TTSV T^hg avroug 
Ou ^^siav iyouaiv o'l 
uyiaivovrsg lar^ou 
dXXd o'l xaxws 'i)(^ovrig' 

^^ Oux sX7]X\j6a xaXiSai 
bixaioug dXXd dfiaoruXoiig 
iig [Mirdvoiav. 



Matthew IX. 9. 

Mark II. 14. 

Luke V. 27. 

aud he saith unto bim, 

and said unto him, 

and he said unto him, 

Follow me. 

Follow me. 

Follow me. 

And he 

And he 

88 And he left all, 

arose and followed him. 

arose and followed him. 

rose up, and followed him. 


Matthew's Feast. 

^° And it came to pass 
as Jesus sat at meat 
in the house, 
behold, many 
publicans and sinners 
came and sat down 
with him and his disciples. 

^^ And when 
the Pharisees 
saw it, 

they said unto his disciples. 
Why eatcth your Master 
with publicans 
and sinners ? 

^^ But when Jesus heard that 
he said unto them. 
They that be whole 
need not a physician, 

but they that are sick. 
*^ But go ye and learn 
what that meaneth. 
I will have mercy, and 
not sacrifice ; for 
I am not come to call 
the righteous, but 
sinners to repentance. 

^* And it came to pass 

that as Jesus sat at meat 

in his house, 


publicans and sinners 

sat also together 

with Jesus and his disciples, 

for there were many, and 

they followed him. 

^® And when 

the Scribes and Pharisees 

saw him eat 

with publicans and sinners, 

they said unto his disciples. 
How is it that he cateth 
and drinketli with publicans 
and sinners ? 
^^ Wiien Jesus heard it, 
he saith unto them. 
They that are whole 
have no need of the physi- 
but they that are sick. 

I came not to call 
the righteous, but 
sinners to rtipentance. 
" And the disciples of John 

^^ And Levi made him a 
great feast 

in his own house, and 
there was a great company 
of publicans and of others 
that sat down 
with them. 

30 But 

their Scribes and Pharisees 

murmured against his 

disciples, saying. 

Why do ye eat 

and drink with publicans 

and sinners ? 

3^ And Jesus, 

answering, said unto them, 

They that are whole 

need not a physician, 

but they that are sick. 

'8 / came not to call 
the righteous, but 
sinners to repentance. 



Matthew IX. 14, 

Maric IL 18. 

%ai o'l (^a^isaToi 


Luke V. 33. 

^* Tors it^otSi^'/ovTaA airui 

■/Ml i^yovrai 

01 (jjaQrirai 'lojdvvov 

Xsyovrsg A/a ri 

■/.ai X'syoudiv aura) A/a r/ 

^^ O'l hs sJ'TTav TT^hg aurov 


01 fx,a8rirai 'ludvvou %ai 

O'l [J,a6rirai ^ludvvou 

%a} o'l ^a^iffuToi 

o'l fia^rirai ruv ^a^isaiuv 

vriffrsuojxsv 'rroXkd, 



'TTUKvd xai dsTjasig Toiovvro, 

bfjjoiojg xai o'l ruiv ^ag/- 

o'l hi [x,a&riTai ffov 

01 ds 601 iMa&Yirai 

saiuVj o'l ds aoi 

ov vyidnvougiv ; 

oh VTjSrsvoveiv ; 

sediovGiv xai irivovsiv. 

^^ Kai U'TTiv avToTg 

^^ Kai ih~iv aljToTg 

^* ' O 5g sTirsv ir^og aurovg 

6 'iTjffoug Mj5 dvvavTai 

6 'iriSovg Mri dvvccvrai 

M95 d-Jvasds 

o'l v'loi rou vuiM<puvog 

o'l vioi Tov vv/M(puivog 

roug v'loug rou vvfJ,(pZvog, 

'jtivQiTv l(p^ osov 

sv w 

sv J) 

fisr^ avTUV scriv 6 vu/^<piog ; 

6 vufM(p!og /isr' auruv sstiv 

vufi(piog fisr auruv sSriv, 

vr]Srsvsiv ; osov X,Z,^vov 

iroiTiSai vrjgrsvsiv ; 

iyO-jSlV TOV VXifllfiOV (Jj%T 

ahruv, ou hvvavrai vriSTiusiv 

'EXsusovtui ds rj/Jiji^ot,i 

^° ' JLXsvffovrai ds rnj/s^ai 

^^ ' EXsuSovrai ds ri/xspai, 

orav a^ra^Sri a^r' ahruv 

'orav dira^&fi d'i ahruv^ 

■/.at orav dira^&fi d'lr abruv 


6 vvjjj(piog, 

6 vv/M(piog, 

•A,ai roTi vriSTiuSouGiv. 

xai TOTS vriffrsudovffiv 

TOTS vrjffrsuffouffiv 

sv sxslv-fi rp rifjjsoa,. 

iv sxsivaig raig riiis^aig. 


The Parable of New and Old Clothes and Wine. 

^^ Ohdsig bs smZdXksi 
s'TTiQXriitjLa ^dxovg dyvdifiov 

S1TI i/jLari'u) TaXaiOj' 

a'lgsi yd^ rh 'irXrigu/j^a avrou 

d'rh rou ifiariov, 

xai x,sT^ov (SyJGfJja 


^^ Ohbs j3dXXouSiv o'lvov 

v'sov s'lg dd'Aoug 'xaXaioug' 

21 Ovdsi'g 

siriZXrjfLa ^d^Kovg dyvd(pou 


s'lri i/j,driov itaXaiov 

£/' ^2 //.?}, 

a'iq^si d-TT^ avrou ro T>.^^w,aa 

rh xaivov rou 

'^raXaiou, jca/ X^'i^''' '^X''^'^'^ 


^2 Ka/ ouhsig j3dXXsi o7vov 

viov sig dffKoug TaXaioug' 

^^ " EXsysv ds Kai Ta^aQoXrjv 

T^og auroug on oudsig 

s-TTiZXriiJja d'TTo i/ubariov xai- 


C^/cas siriZdXXii 

srri ifidriov naXaiov 

si ds ih'/iys, 

xai ro xaivov Gxj^m rui 
iraXaiiS ou 6v^u,(pc/jV7]Ssi 
ro d'TTo rou xaivou. 
^^ Ka/' oudsig jSdXXsi oivov 
vsov sig ds'/ovg rraXaioug' 



Matthew IX. 14. 

Mark II. 18. 

and of the Pharisees used 
to fast. 

LuKK V. 33. 

" Then came to him 

And they come and 

33 And they 

the disciples of John, 

saj-ing, Why do 

say unto liim, Why do 

said unto him, Why do 


the disciples of John 

the disciples of John 

and the Pharisees 

and of the Pharisees 

fast oft, 


fast often, and make pray- 
ers, and likewise the disci- 
ples of the Pharisees, 

but thy disciples fast not ? 

but thy disciples fast not ? 

but thine eat and drink ? 

^^ And Jesus said unto them, 

^® And Jesus said unto them. 

3* And he said unto them, 

Can the children 

Can the childi-en 

Can ye make the children 

of the bride chamber 

of the bride chamber 

of the bride chamber 

mourn as long as the 

fast Avhilc the 

fast while the 

bridegroom is with them ? 

bridegroom is with them ? 
As long as they have the 
bridegroom with them, they 
cannot fast. 

bridegroom is witli them ? 

but the days will come 

^° But the days will come 

35 But the days will come 

when the bridegroom 

when the biidegToom 

when the bridegi'oom 

shall be taken from 

shall be taken away fi'om 

shall be taken away from 

them, and then shall they 

them, and then shall they 

them, and then shall they 


fast in those days. 

fast in iJiose days. 


TiiK Pakablk of New and Old Clothes and Wine. 

^^ No man jjulteth 
a piece of new cloth 
unto an old garment ; 
for that which is put in 
to fill it up taketh 
from the garment, and 
the rent is made worse. 

'^ Neither do men put 
new wine into old bottles. 

^^ No man also seweth 

a piece of new cloth 

on an old garment ; 

else the new piece 

that filled it uj) taketh away 

from the old, and 

the rent is made worse. 

^^ And no man putteth 
new wijie into oM bottles. 

3^ And he spake also a 

parable unto them : 

No man putteth 

a piece of a new gannent 

upon an old ; 

if otherwise, then both the 


maketh a rent, and the 
piece that was taken out of 
the new agi-eeth not with 
the old. 

3' And no man putteth 
new Avine into old bottles. 



Matthew IX. 17. 

Makk II. 22. 

Luke V, 37. 

£/' di fiTiys, ^rj'yvvvrai 
o'l aaxoi, zai 6 oJvog 

(6 v£Oj) Toiig asy.o-jg, xai 

SI ds fJ^rjys, o'/j^si 6 oivog 
6 isog Toug dcxouc, zaiaurhg 

o'l agy.oi a'^roXovvrar 
aWa ^dXXouffiv oivov viov 

oivog (lxp^£/ra/ pca/) 
d'jroXXvrai xai o'l dc/toi. 
(^dXXd OIVOV viov 

01 dsxoi dToXouvrccr 
^^ ' AXXd oivov v'sov 

lig affxoiic, xaivovg, 

xai d/M^oTioci swrrj^ouvrai. 

iig daxoug xaivovg (3X7}riov.) 

sig dCTtoiig xaivoug (SXrirsov. 
[xai dfjj(p6rsgoi auvrsgouv- 


The Disciples pluck Ears op Corn on the Sabbath. 

XII. •"■ 'Ev sxs'ivu) roj xai^iZ ^^ Kat syivsro 

sTo^iv&rj 6 'irjSouc 

roTg adQQaCiv 

did Tuv G'Zo^ijUjUV' 

01 dh /xadrjral avrov 

s'TTSivasav^ xai ri^^avro 

riXXsiv ffrd^uag xai 


^ o'l ds <ba^iSai'oi idovrsg 

siirav axirtZ ''Ihoij o'l /xad/jrai 



sv aaZZdrui. 

^'0^2 slvsv 


Ovx avsyvuTS 

ri svoiriGsv Aau/8, ors 


xai o'l /jyST avrov ; 
* Uujg slariX&sv s'lg rhv 
ci/cov rov Qsov 

ira^aiTo^ivss^ai avrov 
sv roTg GaQQaffiv 
did ruv O'Tro^if/iUV, 
xai o'l /jbadrjral avrov 
TJ^^avro odhv iroisTv 
riXXovrig rovg Grdyvag. 

2* Kai o'l ^aoiGaToi 
'iXiyov avrijj "iSs 
ri ToiouGiv roTg odZZaGiv 
'o ovx s^sffTiv ; 

2^ Kai avrog 'iXsysv 


Ovd'sTors dv'syvurs 

ri h~oirissv AaviB, 'ors 

X^siav sGx^v 

xai s-zsivaGiv avrog 

xai o'l /A£r' avrov ; 

^^ Hug siGTjXdsv sig rhv 

oixov rov &SOV 

s'Tri ^AQidda^ d^yjs^^ug 

"W.^^ 'E.y'svsrohi sv GaQQdrcjj 

(^dsvrieo T^doru") 

bia-TTO^siiso&ai avrhv 

bid ruv STTO^ifj^ojv, 

xai sriXXov 

01 fiaSriroi avrov 

rovg Grdyvag xai 
r^G&iov^Myovrsg ra7g x^^giv. 
^ Tivsg ds ruv (PaPiGalojv 


T/ voisTrs 

ovx s^sGriv 

roTg GaZZaGiv \ 

^ Ko6/ d'TTOXPidsig 

<7r^og avrovg sItsv 6 'irjGovg 

Oi/^s rovro dvsyvurs 

siroirjGsv Aavid otots 

s'XsivaGsv avrog 
xai o'l fMsr avrov ovrsg ; 
* F.iayiXdsv sig rov 
oixov rov ©sou 



SlATTnEW IX. 17. 

Mark II. 22. 

Luke V. 37. 


else the new wine 

else the new wine 

the bottles break 

doth burst the bottles, 

will burst the bottles 

and the wine runneth ovt, 

and the ^vine is spilled, and 

and be spilled, 

and the bottles perish ; 

the bottles will be nian-ed ; 

and the bottles shall per?sA. 

but they put new wine 

but new wine must be put 

^^But newwine mustbeput 

into now bottles, 

into new bottles. 

into new bottles, 

and both are preserved. 

and both are preserved. 


The Disciples pluck Ears of Corn on the Sabbath. 

Xn. ^ At that time 

Jesus went on the Sabbath- 
day through the corn ; 

and his disciples 

were an-hungered, 

and began to pluck 

the ears of corn, and to eat. 

" But when the Pharisees 

saw it, they said unto him. 
Behold, thy disciples do 
that which is not lawful 
to do upon the Sahbath-day. 

3 But he 

said unto them. Have ye 

not read 

•what David did when he 

was an-hungered, 

and they that were 
with him ? 

* How he entered into 
the house of God, 

And it came to pass 

that he went 
through the corn-fields 
on the Sabbath-day ; 
and his ilisciples 

began as they went to pluck 
the ears of corn. 

^* And the Pharisees 

said unto him. 
Behold, wliy do they 

on the Sabbath-day 
that which is not lawful ? 
26 And he 

said unto them. Have ye 
never read 

what David did when he 
had need, and was an-hun- 

he and they that were 
with him? 

^^ How he went into 
the house of God 
in the days of Abiather 
the high priest, 

VI. ^ And it came to pass, 

on the second Sabbath after 

the first, 

that he went 

through the corn-fields ; 

and his disciples 


the ears of corn, and did eat, 

rubbing them in their 


* And certain of the Phari- 

said unto them. 

Why do ye that 

which is not lawful 

to do on the Sabbath-day? 

^ And Jesns, answering 
them, said, Have ye 
not read so much as this, 
what David did when 
himself was an-hungered, 

he and they which were 
with him ? 

* IIow he went into 
the house of God, 



Matthew XII. 4. 

'^rgod'scsojg 'ifayiv, 

oux s^hv i]v auTui (paysTv 
ouds ToTc fMST avrov, 

6-7 peculiar to Matt. 

6 u'lhg rou dvdpojvov. 

Mark II. 26. 

xat rove ci^roug t^s 
'r^od/iSiug i^ayiv^ 

ovg ovK £^£OT/i/ <paysTv 

£/ /AJ5 ToTg iigivffiv, 
%ai sdctiziv 7iai ToTg 
Gvv avTu) ovffiv ; 
^"^ Kat 'iXiyiv axiroTc 
To (idZZarov hid rhv 
avd^MTTOV lyiviro xai du-/^ 
6 av&^u'Trog bid rh sdZZarov 
2^ "ncrg zb^iog hriv 

6 u'iog Tou dvd^w'jrov 
zai Tou ffaQ^drou. 

Luke VI. 4. 

■Aai roug d^roug rrig 
•z^odrjgiojgsXaQBV zai B(payiv 
xai idojxiv To7g ^u-sr' ovrov, 
ouc ouK s^iffTiv (payi'i'v 

SI f^Yj /Mvoug Tovg iz^sJg. 
^ Kai sXiyiv abroTg 

"Or/ Kxj^iog S6TIV 

6 v'log TOU dvd^uivov 
xai TOU GaZZdTOU. 


Cure op the Withered Hand. 

sig Trjv Ciuvayuyriv auTm. 

^° Ka/ ibou dvd^wrog 
y-ai sTTi^UTrjSa)/ auTov 

XsyovTig E/ 'i^iffTiv ToTg 
edZZasiv 'di^ocTrsunv ; 
ha TiaTriyo^riSciiGiv auTou. 

11-12 peculiar to Matt. 

III. •"■ Ka/ i)(ff\khv TdXiv 
s'lg euvayciiyriv, 

xai sxiT dvd^u-TTog 
2 Ka/ Tagsrjjgoui/ auTcm 

E/ ToTg 

(jdQQagiv ^s^aTivffii auTOV, 

ha Karriyo^r;(JMCiiv aiirov. 

^ Ka/ Xiysi tw dvQ^ui'Trw 
Tw Triv y/iga 'iyovTi ^ri^dv 
"F,ysi^s iig to 

[MS Gov. 

* Ka/ Xsysi auToTg 

^ ''Ey'svsTO bs xai sv sts^oj 
ffaCCarw slffsXdsTv auTov 
sig Trjv (Juvayojyriv 
xai bibdffxsiv. 
xai riv dvSoM-irog ixsT xai ^ 
p^s/g auTov 7] bs^id tjv ^^joa* 
'' IlaosTo^oviiTO bs auTov 
01 yga/xfMaTsTg xai o'l (tari- 
ff aToi E/ SV TU) 
(SaZZdTW SsgaTSus/, 
ha iuo(i}Siv xaT'f\yooz7v auTov. 
^ AiiTog bs jibsi Tovg 
biaXoyiGfLovg auTuv 
'Ei-Tcsv bs tSj dvb^i 
Tui ^Yj^dv syovTi TYiv X,^7sa 
"EysiPS xai (SttiQi sig to 
(iscov. xai dvaSTdg sVr'/j. 
® E/Vsi/Ssb 'ijjffoDc 'X^ogauT- 
oug ''E'TTSPUTu ufidg 



Matthew XII. 4. 

Mark II. 20. 

Luke VL 4. 

and did eat 

and did eat 

and did take and eat 

the shew-broad, 

the shew- bread, 

the shew-bread, 

and gave also to them that 

were with him, 

which was not lawful 

which is not lawful 

which it is not lawful 

for him to eat, neither for 

to eat, 

to eat, 

them that were with him, 

but only for the priests. 

but for the priests, and 
gave also to 

but for the priests alone ? 

6-7 pecuhar to Matt. 

them which were with him ? 

-^ And he said unto them, 

° And he said unto them, 

The Sabbath was made for 

man, and not man for the 


® For the Son of man 

^^ Therefore the Son of man 

That the Son of man 

is Lord even of the 

is Lord also of the 

is Lord also of the 

Sabbath -(/o^. 




Cuke ok the Withered Hand. 

^ He went into 

their siTiagogue ; 

^° And behold there was 

a man which had 

his hand withered. 



asked him, saying, 

Is it lawful to heal 

on the Sabbath-days? 

that they might 

accuse him. 

in. ^ And he entered again 

into the synagogue ; 

and there was 

a man there Avhich had 

a withered hand, 

2 And 


watched him, 

whether he would heal him 

on the Subbath-day, 

that they might 

accuse him. 

' And he saith unto 
the man which had the 
withei'ed hand, 
Stand forth. 

11-12 peculiar to Matt. * And he saitii unto them. 

^ He entered into 

the synagogue, and taught- 

And there was 

a man whose 

right hand was withered. 

'' And the 

Scribes and Pharisees 

watched him, 

whether he would heal 

on the Sahhath-daij^ 

that they might find 

an accusation against him. 

* But he knew their 

thoughts, and said to 

the man which had the 

withered hand. Rise up, 

and Standforthm the midst. 

And he arose and stood 


"Then said Jesus unto them, 

I will ask vou one tiling : 



Matthew Xn. 12. 

Mark III. 4. 

Luke VL 9. 

utfTs s^igriv roTg adZZaeiv 

"'E^sOTiv roTg ddZZaCiv 

it i^igriv ru) gaCQdrtjj 


dya6o'Xoirisai 7\ ■/.axoTroiri- 

dyado'^roi^gai ri xaKOTOir^- 



■^•J^riv goosai J5 d-TToxTuvai \ 

■^u^riv ffuffai Yj d'TToXigai ; 

01 ds Sdl'jJTMV. 

^ Ka/ 'TTSDiCXs-^dfJisvovg 

'° Ka/ Ts^iCXs-^d/Msvog 


'Trdvrag aurovg 

jMiT o^y^g, duXKvTTo'jiJ.ivog 

hrl rw •Tcoswo's/ r^; xa^dlag 

" Tors ySyii rS) avS^w'TTw 

ahrujy Xiyn rw dvd^uiTijj 

iJ-TTiv avrui 

"Exnivov eov rriv %s/'^a 

"Ektsivov TTjv %£/^a. 

"E/iTBivov rjiv %£/fa ffou. S^STSIViV, 

xal l^irs/i/ei/, 

hs svoiriSiv ourug^ aTsxarsgrddri 

Kal d'TtoxangTd&ri ^ '/iio 

xa/ dTsxarsSTddri ri yii^ 

iiyirig ug ri dXXrj. 

auTov. {uyirjg ojg n dXXri.) 

ahrov. {hying ^i h oXKyi.^ 


The Pharisees conspire against Christ. 

01 ^a^iGatnt 

SUiwCoxjXiov sXa'^ov zar^ ahr- 
ov, oTCug avrbv dvoXigMgiv. 
^^ 'O ^s Irigovg yvovg 

dvs^'J)origsv sKudiv. rixo'kov&rigav avruj 
o^Xoi voXkoij xa/ 

® Ka/ s'^iXH'jng 
01 (taoisaToi sv6vg 
[Lira rZi)i 'H^wS/avwi/ 
gu/i,QovXiov ididovv %ar avr- 
ou, 'd'7rct)g avrov aToXiffoJffiv. 
'' Ka/ 6 ^Irjgovg 
/Lira raiv /Ladriruv avrov 
dvi^'Jj^riSiv ilg rrjv SaXaff- 
xai ToXv vXriSog 
d'TTo rrig TaXiXalag 

xa/ aero r^g 'louhaiag. 
^ Ka! d'TTo 'IsoocoXv/JjMV xai 
dito rlfig 'idoufLaiag xai Ti- 
^av rov^lo^ddvov xai o'l Vioi 
Tv^ov xa! '2idojva, TXridog 
TToXv, dxovovng '66a TonT, 
riXdov <7r^hg avrbv. 
^ Ka! ilTiv roTg [La&rirajg 
avrovha rrXoidpov T^offxa^- 




^' It is lawful to do well 
on the Subbath-tlavs. 

" Then 

saith he to the man, 
Stretch forth thine hand. 
And he stretched it forth, 
and it was restored 
whole like as the other. 

Maiuc III. i. 

Is it lawful to do good 
on the Sabbath-days, 

] or to do evil ? to save life, 
or to kill ? 

But tliey held their peace. 
^ And when he had 
looked round about 
on them with auger, 
being grieved for the 
hardness of their hearts, 
he saith unto the man, 
Stretch forth thine hand. 
And he stretched it out, 
and his hand was restored 
whole as the other. 

Luke VI. 9. 

Is it lawful 

on the Sabbath-days 

to do good, 

or to do evil? to save life, 

or to destroy it ? 

^° And 

looking round about 

upon them all, 

he said unto the man, 
Stretch forth thy hand. 
And he did so, 
and his hand was restored 
whole as the other. 


The Phakisees coNsriRE against Christ. 

** Then the Pharisees went 
out, and held a council 

against him, 

how they might destroy him. 
^* But when Jesus knew it, 
he withdrew himself 

from thence ; 

and great multitude."? 

followed him. 

" And the Pharisees went 

forth, and straightway took 

counsel with the Herodians 

against him, 

how they might destroy him. 

^ But Jesus 

withdrew himself, with 

his disciples, to the sea ; 

and a great multitude 
trom Galilee 
followed him, 
and from Judea, 
® And from Jerusalem, and 
from Idumea, and from 
beyond Jordan ; and they 
about Tyre and Sidon, a 
great umltitude, when they 
had heard what great 
things he did, came unto 

® And he spake to his dis- 
ciples, th.'it n Fmall phip 



Mai'thew XII 


Mark III. 9. 

~ ' ~ 5 ' X " -. 
TS^T} (XVTOJ Oia TOV op/Aoi', 

iVa fj^rj SX/Swff/v aurov 

Luke VI. 

edi§d'7r$vffiv airovg 


^° HoXXoiJgya^ e^ioaTiuffsv, 

wsn ziriiriTTitv aurw ha 

avTOu d-^uvrai ogoi sJ^ov 


^^ Ka/' TOL 'TTViufiara. rd 

dxd&a^ra, orav ahrh i^sou- 

^OL/l', 'TTgOffETTI'TrTOV avTui '/tal 

'i7i^aZ,ov }Jyovra or/ (fii ii o 
u'/og rov ©sou. 

^^ Kai sTsrifiriffsv 

^^ Kai 'TToXXd s-TnTiixa 



ha fLYi <pavi^hv aurov 

ha /j^Yi aiiTov favi^hv 




The Apostles called. 

X. ^ Kai 


Tovg dudiza /xadrjTdg aurov 

iBu/iiv auroTg s'^nvffiav 
'TrviviJMrciiv dKaddoruv, 
uGre ixZdXXiiv ahrd xai 
^s^aTrsxjiiv 'Trdffav voffov 
xai Tagav [laXax'tav . 
^ Twv hi buibixa d'jrosroXuv 
rd ov6[Mard ssriv raura' 

Kai dvaCahii iig rh o^c: 

TgosxaXsTrai ovg TJdiXiv ah- 
rog, zai d'7ri^X6ov T(;og aurov. 
^* Kai iToirjSiv huihiTta 

ha U6IV (jAr aurou, Kai'iva 
d.--::oGriXXr\ auroug y.riPuffSsiv. 
^^ Kai i^siv igouff/ac 

s'/iZdXXiiv rd 6ai/Ji,6via. 


^^ 'Eysvsro oe sv ralg rj/J^'i^- 
aig rauraig 

s^sXOih aurov sig ro o^og 
'TTsoffsu't^aedai, -/.airivdiavux.- 
Ti^rouv Bv rfi 'Troodiu^fj rou 


•^^ Kai ors sy'sviro 7]fji,BPa, 


roiig i^a^Tirdg avrov, ix,-> 

Xi'^dfj^ivog d'K avruv doodi- 

xa, oug xai d'JOSroXoug 




Matthew XII. 15. 

and he healed them all ; 

charged them 
that they should not 
make him known. 

Mark III. 9. 

should wait on him because 
of the nuiltitiide, lest they 
should throna- him. 
^° For he had healed uiany; 
insomuch that they jiressed 
upon him for to touch him, 
as many as had plagues. 
^^ And unclean spirits, when 
they saw him, fell down 
before liim, and cried, say- 
ing, Thou art the Son of 

^' And he 

straitly charged them 
that they should not 
make him Icnown. ! 

LuKi-: VL 



X. ^ And when 

he had called unto him 
his twelve disciples, 


he gave them power 

against unclean sjiirits, 

to cast them out, 

and to heal all manner of 

sickness, and all manner of 


* Now the names of tlie 

twelve apostles are these : 


goeth up into a mountain, 

and calleth unto him 
whom he would : and 
they came unto him. 
'* And he ordained twelve. 

that they should be with 
him, and that he might 
send them forth to preach, 
^* And to have power 
to heal sicknesses, 

and to cast out devils. 


'2 And it came to pass 

in those days, that he 

went out into a mountain 

to pray, and continued all 

night in prayer to God. 

^^ And when it was day, 

he called unto him 

his disciples : and of 


he chose twelve, 

whom also he named 




Matthew X. 2. 

IliT^og Kui ' A.vtifscx,g 

6 adiX(pb: aurou, 'id'/tuZog 

c Tov ZiZihaioi) 


oc, QMijMg %ai Mar^aTog 
6 TiX'jjvrjg, 'loLKCtjZog 

na! Ai'Hai'og (6 s-:rr/,X7]hii 


* IiUjMV 6 -/.ai^Kvawg 

Ha! 'Jovdag 'iffxaoiurrig 
6 -rrasahovg avTov. 

Mark III, 16. 

I'Tr'i&riTi.iv ovOiUja rw lii/j.uvi 

rov rev ZiZihalou 

■/,at 'ludvvTjV TOV dbsXphv 

TOV 'id/icoQov, /cai srr'sdyj/nv 

ahroig hoiXiara Boav/j^ysg, 

sStiv v'ioi ^oo'jrrii' 

^^ Yial ' A]/8p':UV '/.ai 

(^iXi-Tr-Trov Tiui BaodoXoij^aTov 

xal M(x-&a7o\i xai Qmijmv 

Kui 'idxojZov 

TOV TOV ' AXfiaiov 


&adbaTov zai 

SZ/itW/a TOV -/.avavaiov 

1" Ka/ 'lo-jSav 'iS/taoi/Jid, 
oj xa/ 'zrao'zBM'/.iv avrov. 
Ka/ E^p^oirai iig oi/tov 

Luke VI. 14. 

^* lifLMva ov '/.ai MVO'iaGiv 
TlsTBOv, xa/ ' Avbs'sav rov 
dhiX^ph avTov, xa/'laxwCo!' 

xa/ 'iwai'VTii' xv,/ 

O/X/'Tcrov xa/ Ba^SoXofj.uTov 
^^Kai MccTdaTov /iai ©w/xai", 
xa/ 'idzuQov 
' AXfaiov, 

2//iWva rii/ xaXou/xsi/oi' 


^® Ka/ 'loi^ai/ 'laxalCou, 

xa/ 'loiSai/ 'iffxap/w^ 

OS ly'iviTo w^odorrig. 


Our Lord accused of acting by the Power of Beelzebub. 

20 Ka/ ffuviP^irai ':rdXiv 6 
o^Xog, uffTi f/^ri Bvvasdai 
avTovg iJ^r^hi d^rov pays/V. 
^^ Ka/ dzoiiffavTig o'l Taf 
avTOV s^riXdov x^arrjeat 
avTov sXsyov ydo on 1^- 

^^ Ka/ o'l y^aniiha-itg 
d-~b 'itfocroAiz/xwy xaraSai-- 


'iXiyOV OTI 

XII. 24 0/ hi ^aPigaToi 

ti'xov OuTog oi/x sxQdXXti 
TO, daifMvia £/' ,«.)! Jv rw 

doyo\Ti TOiV haiiMoviuv. 

'BiiX'C^iZovX i'/iif xa/ or/ si/ 
Tw dpyovTi Tojv dai/j^ovl'jjv 
s/iQdXXsi Tcc daifj^ovia. 
^^ Ka/ 'jT^oS'/.aXisdiJyivog 

XI. ^' Tivig di St, avTuv 

'Ev BiiX^iQo-uX 


s/iZdXXii rd dai/jjoviw 
16 peculiar to Luke. 



Matthkw X. 2. 

The first, Simon, 

who is called Peter, 

and Andrew his brother ; 


the son of Zebodee, 

and John his l^rother ; 

^ Philip and Bartliolomew ; 
Thomas, and Matthew 
the publican ; 
James the son of Alphens, 
and Lfbbens, whose sur- 
name was Thaddeus ; 
* Simon the Canaanite, 

and Judas Tscariot, 
who also betrayed him. 

Mark 111. 16. 


he .'urnamod Peter ; 

^^ And James 

the son of Zebedee, and 

John the brother of James 

(and he suriiamed them 

Boanerges, which is, The 

sons of thunder ;) 

^^ And Andrew, and 

Philip, and Bartholomew, 

and Alatthew, and Thomas, 


James the son of Alpheus, 

and Thaddeus, 

and Simon the Canaanite, 

^* And Judas Tscariot, 
which also betrayed him : 
and they went into an house. 

Luke VI. 14. 

^* Simon, 

whom he also named Peter, 

and Andrew his brother ; 


and John ; 

Philip and Bartholomew ; 
^^ Matthew and Tlmmas ; 

James the son of Alplieus ; 

and Simon called Zelotcs ; 

^° And Judas the brother 

of James ; 

and Judas Iscariot, 

which also was the traitor. 


Our Lord accused of acting by the Power of Beelzebub. 


** But when the Pharisees 

heard it, they saiiJ, This 
fellow doth not 

cast out devils, 

but by Beelzebub, 

the prince of the devils. 

III. ^° And the multitude 

Cometh together again, so 

that they could not so 

much as eat bread. 

^^ And when his friends 

heard of it, they went out 

(o lay hold on him : for 

they said, He is beside 


-' And the scribes which 

came down from Jerusalem 


lie hath Beelzebub, and 

by the prince of the devils 

castcth he out devils. 


^^ But some of them 


He casteth out devils 
through Beelzebub 
the chief of the devils. 
16 peculiar to Luke. 



Matthew XII. 25. 

" Eidoog Bs 

rag hdviMr^Siig avruv 

llaffa iSaoiXiia 

KUi tkCoc toX/j Yj o/'x/a 

IJA^icdsTcfa •/.ad'' 'iuvrrjg 



'^ Kai ii 6 2aramg 

2arava,v sy.CdXXsi, 

£<p' havrov s/J^SPiffOrj' 

•Kuc o\)\i GraQrjGirai 

y] ^adiXsia auTov ; 

27-28 peculiar to Matt. 
®*"H 'ttSjc h'livarai rig 

iissX6ii'v iig rr\v oiKiav 
rou Iff^uoou 
xai ra c!x.ivyi aurov 
ccp-Trdcai, lav [1,7] v^urov 
dfigyj rhv icyro^ov ; xa/ ron 
rr^v oi/iiav aiirov dPTadii. 

Mark III. 23. 

sv -ra^aQoXaTg sAsyiv airoT: 
Hug hxjvarai 
laravav sx.QdXXsiv ; 
^■* Kat sdv (SaSiXiia 
i(p iaurrjv /J^s^icdp, 
oh bvvarai era&rivai 
Ti ISaffiXii'a sKiivYj. 
^^ Ka! idv oizia 

10 iaVTYlV f/,SOIff&fj, 

oh duvfjOirai y] o'r/Ja 

STiilVri (fTTJvai. 

^^ Ka/ SI 6 ^aravdg 


s(p' lavrov xai fjbi^uApiffrai, 

oh duvarai drrivai 

dXXd r'iXog £%s/. 

^'' ' AXX' oh hhva.rai ohdstg 

ra sxrjTi rov iff^vsov 

iidiX&Mv iig r'/}v oi/tiav 


dia^Taffai^ sav /xri ■-r^cHirov 
rhv iff^ufov hri6ri, zai ron 
rrjv oi/iiav ahrou dia^rruGsi. 

LxjKE XT, 17. 

" Avrog os iidug 
ahruv ra hiavoTiiMara. 
ii'::%v ahro7g 

nSca (SaGiXila 

s(p' iavrriv dia/xi^iadsTsa 


■/Ml oixog 
S'TTI oiy.ov 

^^ Ei ds xai 6 ^aravac 

sip' savrov bisfLs^iG&ri^ 
iTug ara9^csrai 
7] ISadiXsia ahrov ; 

The Six against the Holy Ghost, 

^^ Aid, rovro Xsyu hfuv 


dfJ,ao~ia xai l3Xa,<JpYifj,ia 

roTc d\i&o(ji'7:oig, 

7] hs roZ irvsiiiMarog (3Xaff<p7i- 

[lia oh/i dfs&riGsrai roTg 


^'^ Ka/ og sdv c/Vjj Xoyov 

^'^ ' A.ix,r\v Xsyco bf^Tv 
on irdvra 


roTg v'loTg ruv dvd^uiTOjv rd 

d/xapryi/j^ara xai a) j^Xaa- 

(prifjjiai^ oea sdv l3Xag(pyipy/l- 


See V. 29. 

XII. ^° Kai'Trdgogs^sT Xoyov 



Matthkw XII. 25. 

^^ And Jesus 

knew their thoughts, and 
said unto them, 

Every kingdom 

divided against itself 

is brought to desolation ; 

and every city or house 

divided against itself 

shall not stand : 

" And if Satan 

cast out Satan, he is 

divided against himself; 

how shall then 

his kingdom stand ? 

27-28 peculiar to Matt. 
^' Or else, how can one enter 
into a strong man's house, 
and spoil his goods, 
except he first bind 
the strong man ? and then 
he will spoil his house. 

Mark III. 23. 

23 And he 

called them unto him, 

and said 

unto them in parables, How 

can Satan cast out Satan? 

-* And if a kingdom be 

divided against itself, 

that kingdom cannot stand. 

-^ And if a house be 

divided against itself, 

that house cannot stand. 

2<5 And if Satan 

nse up against himself 

and be divided, 

he cannot 


but hath an end. 

-'' No man can enter 

into a strong man's house, 

and spoil his goods, 

except he will first bind 

the strong man, and then 

he will spoil his house. 

Luke IX. 17. 

" But he, 

knowing their thoughts,sat J 
unto them. 

Every kingdom 

divided against itself 

is brought to desolation ; 

and a house 

divided against a house 


^8 If Satan also be 

divided against himself, 

how shall 

his kinsdom stand? 


The Sin against tiik Holy GnosT. 

^^ Wherefore I say unto you. 
All manner of sin 
and blasphemy 
shall be forgiven 
unto men : 

but the blasphemy against 
the Holy Ghost shall not 
be forgiven unto men. 
32 And whosoever speaketh 

2^ Verily I say unto you. 
All sins 

i-hall be forgiven 
unto the sons of men, 
and blasphemies wherewith 
soever they shall blaspheme; 

See V. 29. 


And whosoever shall speak 



Matthew XII. 32. 

■Kara roZ viov rov dvd^ui'ov, 

Tov 'TTViv/Marog rov ccyiou, 

ov7i a<pi&y](Sirai ahru) 
ovre sv rovru) rOj alujvi 
ours sv rip [XilKkoyri. 

Mark IIL 29. 

ro -Tri/sv/xa rb dyiov, 

ouK iyjoi d<pi(rtv 
slg rov aluva, 

dX'Ka, 'ivoyog sertv alojviov 


^° "Or/ 'i'M-yov IlvsufMU aKci- 

daorov lyn. 

Luke XIL 10. 

sig rov viov rov dvd^oj'Trov, 

dfsdrjGirai avru)' 

roj di iig 

rb dytov TrviviMj, 


OUK dfidrtdirai. ; 


Our Lord's Relations seek hiai. 

" 'Ibov 

Tj [JjyirYjO o) adsX(poi 

avrov uGryjy.iiGav s'gw 

t^Tjrovvrig ai/rw XaXrisai 

*^ E/V£i/ di rig avriZ 
'l^oO 7} /M'/jryjo GOV 
}ia,l 01 

adsX<poi ffov i^c/j i6ryj-/.a6iv 
'C.riTovvTig SOI 7-.aXri6ai. 
*8 ' O ^3 d'aoy-oikig 
ii'TTiv rw Xsyovri aurw 
Tig ioriv i] /J^yirrjo /j,ov, xai 
rivsg ilsiv o'l ahiK<poi iMOV ; 
*" Ka/ szrsivag rrjv %J/fa 
avrov s'TTi roiig ij.a6ri-dg 
»avTOV Bi~sv 'l3o0 ij fJ^'/jr/jO 
IJ.OV %a] 01 a6-X<poi fMOW 
^° " OSTig yccD dv 'jroifi rb 
^iXrji'xa rov 'rrar^og [lov 
rov sv ohoavoTg^ 
avrog imov dhiXfbg zai 
dbs'k<pri Kcti fJ^yirrj^ iariv. 

^^ Kai so-^yovrai o'l 

ddiXpoi avrov '/.ai tj fj.'/irriS, 

avrov Koci s!^'jj G-'/]y,ovrsg 

ocrTscnrAav T^hg avrbv 

naXovvng avrov. 

^^ Kai 

S/id^yjro '^rsii avrbv 


Kai }.syov(tiv avroj 

^Idov ?i //.JJT-jjo gov zai a'l 

dbiXtpai (Sou /Cal o'l 

ddsAipoi gov £^w 

'i^'/irouffiv g$. 

^^ Kai d-TrozPidsig 

avroTg Aiysi 

Tig sgriv /] /J^fjr'/j^ /jlou 

rj o'l dhs'A<poi ; 

^* Ka/ 'ji2,i^'Ai-\'diiivog 

yJjySAtjj rove irsoi aJorbv yiad- 

ri'Msvoug Asysi "ids i] fJt>yjrrjO 

ijjOU Kai o'l ddtX(poi /xou. 

^^ "Oj dv 'Ttoirigri rd 

^I'ATiiJMra rov Osou, 

ourog dhs'K<p6g [J-ou Kai 
dhs'/.fy] xai fx>yjrrjp sgriv. 

VIII. ^* Haosy'ivovro bsT^hg 
avrbv rj /x'/jrrj^ Kai o'l ddiX<poi 

Kai ovK rihvvavro guvruysTv 

aurw bid rov oyjAov. 

^° ' Kirriyy'sX'/] bs auruj Xs- 

yovroov 'H /J^rirrjo gou 

Kai o'l 

dbsX(poi gov 'sgr'/jKagiv s^oi 

ibsTv gs '^iXovrig. 

^^ 'O 3s d-TTOKPihig 

si'TTSv wgog aurovg 

fiou Kai dbsXfoi fj^ou 
ouroi sig IV o'l 
rbv Xoyov rou Qsou 
dxovovrsg Kai •noiouvng. 



Mattukw XII. 32. 

a word against the Son of 
man, it shall be forgiven 
him : but whosoever 
speakefh against 
the Holy Ghost, it shall not 
be forgiven him, neither in 
this world, neither in the 
world to come, 

Mark III. 29. 

"^ But he that shall 
blaspheme against 
the Holy Cihost hath never 
forgiveness, but is in dan- 
ger of eternal damnation : 

^° Because they said, He 
hath an unclean spirit. 


a word against the Son of 
man, it shall be forgiven 
him, but unto him that 
blasphemeth against 
the Holy Ghost, it shall not 
be forsiven. 


Our Lohd's Kklatioms seek him. 

" Behold, 

his mother and his brelhren 

stood without, 

desiring to speak with him. 

*'' Then one said unto him, 


thy mother and thy brethv( 11 

stand without, 

desiring to speak with thee. 

*^ But he answered 

and said unto him 

that told him, 

^\ ho is my mother? and 

who are my brethren V 

*°Andhe stretched his hand 

toward his disciples, 

and said, 


my mother and mj' brethren I 

^° For whosoever shall do 

the will of my Father which 

is in heaven, 

the same is my bi-uther, 

and sister, and mother. 

^^ There came then 

his brethren and his mother, 

and, standing without, 

sent unto him, calling him. 

3- And 

the multitude sat about 

him ; and they said unto him. 


thy mother and thy brethren 


seek for thee. 

^ And he answered 

them, saying, 

A\'ho is my mother, 

or my brethren V 

^ And he looked round 

about on them which sat 

about him, and said, 


my motherand my brethren! 

^'^ For whosoever shall do 

the will of God, 

the same is my brother, 
and my sister, and mother. 

VIII. ^^ Then came to him 
his mother and his brethren, 

and could not come at him 
for the press. 
^'^ And it was told him 
by certain Avhich said. 
Thy mother & thy brethren 
stand Avithout, 
desiring to see thee. 
^^ And he answered 
and said unto them, 

My n.other and my brethren 

are these which hear 

the word of God, and do it. 




Introduction to the Parables. 


I'O 'I^jo-oDs. 


':ra^a rrjv ^dXaCffav. 

usrs avrov 

iig tXc/ov sfjyQdvra 

Kal Tag 6 o^Xog 

S'~t rhv alyiaXov iiG~rj7iii. 
^ Kal sXdXrjgiv avroTg 
'TToXka, sv 'TraoaQoXaTg 

Mark IV. 

^ Kal 'TrdXiv 
rjp^aro oiddezsiv 
-a^d TYiv SaXaccai'. 
Kal auvdysrai 

'TT^og ahrh'j oyXog 'TAU(JTog, 

uffri aurhv 
sfjjQdvra ug 'rXoTbv 
xadTJS&ai 51/ TJ^ '^aXdffffyj, Tag 6 o^Xog 
'Trfog T'/jv ^dXagffav 
s'ttI TTJg yrig rjSav. 
^ Kal sdidaff-Aiv ahroug 
if 'Tta^aZaXaTg -zuXXd^ 
nal 'iXijiv a-hroTg 
£1/ rfi dida^fj aurou 

Luke VIII. 

* zuviovTog OS 
o^Xov iToXy.ov 
jial ru)\i Kara toXiv 
sm'To^svo/XBi/ojv T^hg c 


Old '^ra^aCoXi^g 


The Parable of the Sower. 

6 ff'TTil^UV TOU S-mi'^ilV. 

* Kal Iv Tw 
d-itiioii]! avTov d f/Av 
iTTidsv -Tra^d rriv odov, 

xal iX&ovra rd itinivd 
%ar'i<payiv avrd, 
® "AXXa oh 'i'TTSGiv 
S'ttI rd tst-jw^jj '6-~ou 
ovx ir/}v yriv 'ttoXXtiv, 
Kal ihd'sMg it,avsreiXiv 
Bid rh ii,r\ i^siv fSdOog y^g- 

^ 'HXiou 8s dvaniXavrog 
sxav/J-arisdri, xal Bid r^ 

^ ^AXOVSTi. 'iBoi) B^T^X^iV 

ffTii^CiJV STiToaj. 
* Kal sy'sviTO sv tui 

S'TrSIOilV fJ,iV 

i'TTidiv 'TTaod rrjv oBSv, 

xal rjXdsv rd 'Trirnvd xal 

■/.a.ri(pays)/ avro. 

^ Kal dXXo i-mdiv 

itI rh 'Xir^ujBig xal rrrou 

ovz liysv yy\v ttoXXyiv^ 

xal iu6vg s'^avsriiXiv 

Bid rh [Lri 'iyj-iv fSddog yr\g' 

^ Kal on 

dvirsiXiv 6 jj'X/oj, 

exav/Marlffdrj, xal Bid rd 

6 CTTii^oiv TOU S'jruiai 

rhv (fTTo^ov auTov. 

Kal sv ruj 

G'Tnipiiv avrhv o /xiv 

'i'TriCiv rra^d rr^v 6B6v, 

xal xan-TrarriQri 

xal rd virsivd rou ouoavou 

xare^'xysv ahro' 

^ Kal 'inoov sVsffsv 

iirl rrjv ir'ir^av, 

xal (pviv s^rj^d-vdrj 

Bid rh iJjYi iyiiM IxixdBa' 



Introduction to the Parables. 
Matthew XIII, Mauk IV. 

^ Jesus .... 
sat by the sea -side. 
' And great multitudes 
were gathered together 
unto him, 

so that he went into 

H ship, and sat ; 

and tlie whole multitude 

stood on the shore. 

' And he spake 

many things unto them 

in parables, saying. 

* And he began again 

to teach by the sea side : 

and there 

was gathered 

unto him 

a great multitude, 

so that he entered into 

a ship, and sat in the sea ; 

and the whole multitude 

was by the sea on the land. 

^ And he taught 

them many things 

by parables, and said 

unto them in his doctrine, 

Luke VIII. 

* And when much people 
were gathered together, 
and were come to him 
out of every city, 

he spake 

by a parable : 


The Paf?able of the Sower. 


a sower went forth 

to sow ; 


when he sowed, some seeds 

fell by the way side, 


the fowls came 

and devoured them up : 

® Some fell upon 

stony places, where thetj 

had not much earth ; 

and forthwith they 

sprung up, because they had 

no (leepnass of earth : 

•And when the sun teas itp^ 

they were scorched ; and, 

because they had no root. 

^ Hearken ; Behold, 

there went out a sower 

to sow : 

* And it came to \yA?s^ 

as he sowed, some 

fell by the way side, 


the fowls of the air came 

and devoured it up. 

^ And some fell on 

stony ground, where it 

had not much earth ; 

and immediately it 

sprang up, because it had 

no dei)th of earth : 

® But when the sun was up, 

it was scorched ; and 

because it had no root. 

^ A sower went out 

to sow his seed : 


as he sowed, some 

fell by the way side ; and 

it was trodden down, and 

the fowls of the air 

devoured it. 

'^ And some fell upon 

a rock ; 

and as soon as it was 
sprungup, it withered away, 
because it lacked moisture. 




' " AXka hi 'i-TTiSiV 

s-i rag d/ididag, 

■/.ai dv'iZrjSav a'l a%av&ai 

xal d'7:'i~vit,'J^v ahrd. 

^ "AX/.a b's 'i'rnSiv 
B'TTi TYjv yy\v rrjv Ka7.riv 
Kat sdidou xa&rof, 

f/,h ixarov^ o bs 
i^TjKOura^ hi r^idxo'jra. 

® 'O i'X^MV 'j'jra (^dxovsiv^ 


^° Kai <7r^06i\66vric 

01 /jLudrirai {axjTOv) 
ii-Trav avruj 

Aid Ti iv rra^aQfAaTg 

XaXsTg avroTg ; 

^^ 'O hi d-~oy.^idiic iiTiv 

avroTg "On v/j:,Tv 

hihorai yvojvai rd iMvarr,^ia 

T7\g jSaaiXiiag tuv ov^avSiv, 

s'/.iivoig hi 

oh h'ihorai. 

^2 "OsTig yds f^n, 

ho&yidirai aurui 

xai '^rio/ffsivdriasTar 

OSTIC hi oh/i s%£/, 

%ai i-)(ii do6riCirai 

d-TT ahrov. 

^^ Ala ToiiTO iv 'TraoaQo'kaTg 

uvroig Xa'Au, 

on jBAiTrovng 

oh [SXiTOVSI]' 

xai dxcvoung (rjx dxovovcin 
oiihi cuiiouiyiv. 
14-18 peculiar to Matt. 

Mark IV. 6. 

fj^i 'iy^iiv I'lZ^av s^riodvdr,. 
'' Kai aXXo 's'~i(jsv 
iig rdg dxai/dac, 
xai dfiZritrav u'l dxavdai 
xai suvi-rrvi'^av ah~6, 
xai xap'TTOv ovx shuxiv, 
® Kai dXXa s-iOiv 
iig rr}v yrjv rrjv -/.aXyjv, 
xai shidov xaorrov 
dvaZaivovra xai al^avo'Jbi- 
yov, xai 'ifpigiv sig rpaxovra iig i^yjxovra 
xai iig ixarov. 

^ Kai iXiyiv 

"O5 i^ii ara dxovsiv 


^^ Kai o-n kyhiro xard 

ijjovac^ riidoTCiJv aurhv 01 "TriPi 

ahrov ahv roTc hdjdixa 

rdg ira^aZoXag. 

^^ Kai iXijiv 
ahr oTg 'T/x/i' 

TO /y.vSTTi^iov hihorai 
Trig (SadiXiiac rou &iov' 
iXiivoig hi 7o7g s^oj 

(See V. 12,) 

sv vacaZoXo.Tg rd iravra 


^^"iva (SyATOVTig /b'?^sVw(T/v 

xai fxri 'ihcDGiv, 

xai dxovo'jTig axohoicrj 

xai /ZYj aumuxTiv, 

/J.yj TOTi i--lSTOi-^UGIV 

xai d^i&r, ahroTg 
(rd dij.ao7Yi^u.Ta^ 

Luke VIIL 7. 

^ Kai inoov i-~iffiv 
sv /jA(i(jj tu)v dxav6uv, 
xai G\)iL(p-i)i7(Su.i v.) dxav&ai 
d'TTiTTvi^av ahro' 

^ Kai iTiOOV i'TTiSiV 

iig rriv yriv rr^v dyad/jv, 
xai <puiv iiroir,<5iv xa^Tov 


Taura Xiyuv £(pu)vn 
'O i^ojv ura dxoueiv 

® ' TLtj^^ujtojv hi ahrov 

0) ijja&r,rai ahrov 


rig £/'}] 7] TafaQoXrj ahrri, 

1° 'O hi iJ-xiv 

' Tn^Tv 

hihorai yvojvai rd ,'J.vsr-/]iia 

rrjg (SaSiXiiag rou Qioh, 

ToTg hi Xoi-~(jTg 

IV 'TraoaQoXaTg, 

ha [SXiTovng 
,'^7j j3Xi<:TC/jGiv 
xai dxohovng 
IJjT] euviCfjGiv. 

See V. 1 2. 



Matthew XIII. 6. 

Mark IV. G. 

Luke VIII. 7. 

they -withered away : 

it withered away. 

' And some fell among 

' And some fell among 

'' And some fell among 

thorns ; and the thorns 

thorns, and the thorns 

thorns ; and the thorns 

sprung up, and choked 

grew up, and choked 

sprang up with it, & choked 

them : 

it, and it yielded no fruit. 


* But other ftll inio 

^ And other fell on 

^ And other fell on 

good ground, 

good ground. 

good ground, & sprang up. 

and brought forth fruit, 

and did yield fruit that 
sprang up and increased ; 
and brought forth, 
some thirty, and some sixty, 

and bare fruit 

some an hundred /oZrf, 

and some an hundred. 

an hundred fold. 

some sixty fold, some thirty 


^ And he said unto them, 

And when he had .said 
these things, he cried. 

" Who hath ears to hear, 

He that hath ears to hear. 

He that hath ears to hear 

let him hear. 

let him hear. 

^^ And when he was alone, 

they that were about him 

let him hear. 

*° And the disciples 

with the twelve 

^ And his disciples 

came, and said unto him. 

asked of him 

asked him, saying, 

"NVhy speakest thou unto 

What might 

them in parables ? 

the parable. 

this parable be ? 

^^ He answered and said 

^^ And he said 

"^^ And he said. 

unto them, Because 

unto them. 

it is given unto you 

Unto you it is given 

Unto you it is given 

to know the mysteries 

to know the mystery 

to know the mysteries 

of the kingdom of heaven, 

of the kingdom of God : 

of the kingdom of God : 

but to them 

it is 

not given. 

but unto them that are 

but to others 


** For whosoever hath, to 

(See v. 12,) 

him shall be given, and he 

shall have more abundance : 

but whosever hath not, 

from him shall be taken 

away even tliat he hath. 

^^ Therefore speak I to 

all these things 

them in parables : because 

are done in parables : 

in parables ; 

they seeing, 

" That seeing they may see. 

that seeing they 

see not ; and 

and not perceive ; and 

might not see, and 

hearing, they hear not ; 

hearing they may hear. 

hearing they 

neither do they understand. 

and not understand ; 

might not understand. 

14-18 peculiar to Mat(. 

lest at any time they 
should be converted, and 
their sins should hf 
forgiven them. 1 

See V. 12. 



Matthew XIII. 18. 

^^ XlaiToj ay.obovTog 
rov Xoyov rrig jSaaiKiic/.i 
xai [MYi suvihrog, 
sg^irai 6 Tovrifog 
xai aacra^s/ to 

xa^dia auTou' 

ovTog igriv 6 vaoa ttjV 
odov (S'Tra^iig. 

^° ' O hs l-Tri ra Tsr^udi^ 

ff'Tafs/c, ovTog hriv 6 

Tov Xoyov dxouojv 

xai rj6\jg /Ajra •^f^ocoag 

XafiZd'JMv aurov 

^^ Oh'/, iyji Oi \iX^OiV 

sv iavTui 

dXXd -rr^ogzai^og sffriv, 

yivo/j/ivrig os ^X/'vj^sw; 

rj diuyfj^ov did rov Xoyov 

sudvg (XKavdaXi^irai. 

22 'o 5s iJg rdg dxdvdag 
ffza^sig, oiiTog hsriv 
rhv Xoyov axouuv, 
xai 71 ijy-si[j,]ia. 
roD aiSjMog xai ri dizdrri 


■Svii'7viyit rhv Xoyov, 
xai dxao-Tog yivirai. 

Mark IV. 13. 

^^ Kai Xsysi avroTg 

Oux o'lban rr^v 'rra^aQoXr^v 

ravTrjv, xai rrug itdsag 

Tag 'jtaoaZoXdg yvootsssh ; 

^* 'O g'TTBl^OJV 

rhv Xoyov s-Tnl^n. 

^^ Ouroi di iisiv o'l 'Tra^d 

ryjv obov otou CTi/^srai 

6 Xoyog, xai orav 


eidOg spysrai 6 aaravdg 
xai a'/'psi rhv Xoyov rhv 
sS'xa^lj.svov sig aurovg. 

See V. 12. 

^^ Kai ouroi liffiv o/Moic/jg 
01 iiri rd ■TTiro'Jidr) 

ffTSIC^O/MVOI, 0? 

orav dxo\j6c>i6iv rhv Xoyov 
iv6uc iiiird yjj.odg 
XaijjZdvo-jSiv aurov, 
^^ Ka/ oiix syo-j6iv ^i^av 
sv savroTg 

dXXd TT^oGxaiBoi sigiv, 
lira yivofjAvrjg '^Xi-^sCfjg 
Ti diojyf/^ou did rhv Xoyov 
iud'jg ffxavdaXl^ovrai, 
^^ Kai dXXoi sisiv 
01 iig rdg dxdv^ag 
d'TTiiooiJ^iVor obroi sieiv 
01 rov Xoyov dxousavng, 
^^ Kai ai ijA^i/Mvai 
rou aiuvog xai 7] d-irdrr^ 
ro\J ■~Xo{irov 
xai a'l 'Xioi rd Xoi'xd 
h-iSvfLiai iis-oii\joij.svai 
e\jlM-7rviyo\j<Siv rhv '/■.oyov, 
xai dxao'zog yivirai. 

Luke VIIL 11. 

^^ "Y.6riv hi aurri 

i] 'ira^aZoXrj. 

'O STTo^og 

ssriv 6 Xoyog rou ©soC. 

^2 O; ds Taed 

rr,v (-dov 

siaiv 01 axovovng. 

iira i^yirai 6 didQoXog 
xai a'l'^si rhv Xoyov^ 
dirh rrjg 
xa^diag auruv, ha (j,^ 

•n-iffrsvffavr-ig so^QmCiv. 

^^ O/ hi Jt/ rrig Tir^ag 


orav dxo'oG'jjGiv 

[Mird yaodg 

hiyovrai rhv Xoyov, xai 

ouroi li^av oux syouffiv, 


■~phg xai^hv •mffrsuovGiv 

xai sv xai^u) 'TTsi^aff/xou 


" To hs sig rdg dxdvSui 
TTsgov, ouroi iiffiv 
01 dxovaavrsg, 
xai b'To iisoiiJiVuv 

xai TrXourou xai /ihovuv 
rou (3iou 



'xai ou rzXiG^o^ouGv). 



Matthew XIII. 18. 

** Hear yc therefore 
the parable of the sower. 

*^ When any one 
lieareth the woi'd of the 
kingdom, and understand- 
eth it not, 

then Cometh the wicked one, 
and catchoth away that 
which was sown in liis 

This is he which received 

seed by the way side. 

20 But' he tliat ' 

received the seed 

into stony places, 

the same is he that hear- 

eth the word, and anon 

with joy receiveth it : 

'^^ Yet hath he not root 

in himself, 

but (Jnrcth for a while ; 

for when 

tribulation or persecution 

ariseth because of the word, 

by and by he is 


2- He also that 

received seed among the 

thorns is he that 

hearcth the word ; and 

the care of this world, 

and the deceitfulness 

of riches, 

choke the woril, 
and he becometh 

Makk IV. 13. 

" And he said unto them, 
Know ye not this parable ? 
and how then will ye know 
all parables V 

^* The sower soweth the 


^'^ And these are they by 

the way side, where the 

word is sown ; but, wIumi 
they have heard, 

Satan cometh immediately, 
and taketh away the word 
that was sown in their 

^® And these are they like- 
wise which are sown 
on stony ground ; 
who, when they have lieard 
the word, immediately 
receive it with gladness ; 
^^ And have no root 
in themselves, 
and so endure but for 
a lime : afterward, when 
aHliction or persecution 
ariseth for the word's sake, 
innnediately they are 

^^ And these are tht-y whieli 
are sown among thorns ; 
such as 

hear the word, ^^ And 
tlie cares of this world, 
and the deceitfulness 
of riches, and the lusts 
of other things 
entering in, choke the word, 
and it becometh 

Luke VIII. 1 1 , 

^^ Now the parable is this : 

The seed is the 

word of God. 

^* Those by 

the way side are 


that hear ; 

then cometh the devil, 
and taketh away the word 
out of their 
hearts, lest they should 
believe and be saved. 

J3 They 

on the rock are they 
which, when they hear, 

receive the word with joy ; 
and these have no root, 

which for a while believe, 
and in time of 

fall awa}'. 

^* And that which 

fell among thorns 

are they, whl(.'h, when they 

have heard, go forth, and 

are choked with cares, 

and riches, and pleasures 
of this life, 

and bring 

no fruit to perfection. 



Matthew XIII. 23. 

]VL\RK IV. 20. 

^° Kai iKUMoi i'lSiv 

Luke Vin. 15. 

^^ 'O §£ i'Ti rrjv xaXriv yr^v 

01 iTi TTiv yriv TTiV xaX?5i/ 

^^ To ds h rfi KaX'/j y>f, 



ourog sSTiv 6 


ouToi iidiv oirivtg 

h Ka^dia ''«' dya&fi 

Tov Xoyov ax.ovojv 

axo-jouGiv TOV "koyov 

aKouaaiTsg tov Xoyov 

Kai ffwJisi'c, 

■/.ai iiaoahiyov-uj^ 


og dri xa^'TTofio^a Kai 

Tiai %ao'ro:poaov(Siv sv 

Kai KaP'TTO^OPoZsiv 

h ii'TTOi/^ovfi. 

T^id-Kovra Kai sv s^'/jkovtu 

ToisTo [ih r/MTov, 

Kai sv iKarov. 

di s^rjKovra, o di r^id- 



Parable of a Light under a Bushel. 

See VII. 2. 

See VII. 2. 

" Ka/ i'Kiyiv avToTg 

oTi fir/Ti i^^iTai Xu^vog 

ha VTO TOV [Mobiov Tidp 

55 UTO T^v kXivyjv, 

ou^ 'iva sTi T/iv \\}yjiav 

TiSfi ; 

2^ O'j yd^ 'isTiv K^vTTov, 

sdv jj.ri (pavi^u'&fj' 

ov8s iy'iViTO aTOK^vcpov, 

dX7^.' 'iva 

'sX6ri iig (pavioov. 

^^ E7 Tig sysi wra ukovsiv, 


^* Kai 'iXiysv avToTg 

BXS'TriTi Tl aKOVSTl. 
'Ev W /MST^UJ fliT^iPrS 

/jLSTgri6r]SSTai b/nTv, 

Kai 'r^odTid/jSiTai vfjbh. 

(ro/j aKOJOvGiv.^ 

'^^"Os ydo 'iyji., ht}i>y]6iTai 

axjT'jj' Kai og oux. £%f') 

Kai iyn 

dpd/jffiTai dnr aijTOV. 

^^ Ohhiic hi "khyvov ci-^ag 

KaXuVTil aVTOV (SKi-Jil 

7\ uTOKaToj KXlvyjg Tidrjffiv^ 
dXX' sTi Xuyviag 
TiSriffiv, 'iva o'l sig-Tro^su- 
o,aBvoi f3Xs'7rc/jaiv to ^pojg. 

^^ Ou ydg i(JTIV K^WiiTOV 

OX) (paviohv yiv'/jffiTai, 
oudi d-zoKouipov 
ov yvuff&yjffSTai Kai 
iig (pavs^ov 'iXd'/j. 

^^ BXi'TTiTi OUV TUg dxOViTi' 

See VL 38. 

'og av ydo 'iyfi, ooSr/gSTai 
aurp, Kai 'og dv p.ri syfl, 
Kai doKiT lysiv 

'iffiTai d'~'' aJjTOxJ. 



Matthew XIII. 23. 

** But he that received 
seed into the good ground, 

is he that hearcth the 
word, and understandeth it ; 
which also beareth fruit, 
and bringelh forth, 

some an hundred fold, 
some sixty, some thirty. 

Mark IV. 20. 

'° And these are they which 

are sown on good ground ; 

such as 


the word, and receive it, 

and bring forth fruit, 

some thirty fold, some sixty, 
and some an hundred. 

Luke VIII. 15. 

" But that 

on the good ground 

are they, wliicli in an honest 

& good heart, having beard 

the word, keep it, 

and bring forth fruit 
Avith patience. 


Parable of a Light under a Bushel. 

See VII. 2. 

^^ And he said unto them. 

Is a candle brought 
to be put under a bushel, 
or under a bed ? and not 
to be set on a candlestick? 

^' For there is nothing hid, 
which shall not be mani- 
fested ; neither was any thin Li 
kept secret,but that it should 
come abroad. 

-^ If any man have ears to 
hear, let him hear. 
'^'^ And he saith unto them, 
Take heed 
what ye hear : 
with what measure ye 
mete, it shall be measured 
to you ; and unto you that 
hear shall more be given. 
^^ For he that hath, to bin) 
shall be given ; and he that 
hath not, from him shall be 
taken even that which he 

^^ No man, when he hath 
lighted a candle, 
covereth it with a vessel, 
or putteth it under a bed ; 
but setteth it on a candle- 
stick, that they which enter 
in may see the light. 
^^ For nothing is secret, 
that shall not be made 
manifest ; neither anything 
hid^ that shall not be 
known and come abroad. 

^® Take heed therefore 
how ye hear : 

(See VL 38.) 

for whosoever hath, to hira 
shall be given ; & whosoever 
hath not, from him shall be 
taken even that which he 
seemetli to have. 




Pakarle of Seei> sown in the Grouno- 

Matthew XIII. 31. 

Mark IV. 26, 

^® Kai 'iXijiv O'jrug ssrh 
Tj (SagiXiia Tou ©s&D, ug 

avd^wTTog ^dXr\ tov s-tto^ov 

^^ Kai xadivdfi xai lyi'i^ri- 
rai v\JXTa x,ai ^,«.£oav, xa) 
6 s~6iog /SXaffra 7iai (ir^- 
■/.vvrirai ug ovx, oidiv avrog. 
^^ Avrofxdrp i] yy] ■/.cc^'^ro- 
<po^sT, TgSJTov "XJigTov^ i'lra 
ardy^vv^ sha vXri^rig eTrog 
sv Tu) STdyvi. 
^^ "Orav dh ira^aboT b /£a|- 
'ffog^ i\j&\jg dvoCTiXKii rh 
d^sTavov, oTi 'xaoi(STri/iiv 6 


Luke XIII. 18. 


Parable op the Mustard Seed. 

'7rd^sdri>csv auro/g Xsyuv 

' O,'j.oia ssriv 

7] (SadiXila Tuv ov^av'Zv 


ov XaQuv av 


rrdvTuv rS)v ff-7ri^/ui,droov, 
orav hi au^fidfj, 

^ Kai sXsyiv 

Ylug biJjOiueuiJjiv 

rr^y /Saff/Xs/ai/ rov ©soS, 

Yi sv rivi axjT^v iraoaZoXfi 

^^ ' i.lg xoKxuj 


og orav Gva^yj i-Tti rrjg yj^g, 

IJji/tooripov be 

'Trd\ir(jjv Tuiv g'jrs^f/^dTCfjv 

Toov I'zl rrig yrig, 

°^Kai orav ff-Ta s^, dvaZaivn 

xai yivirai /J,eit,Mv 

^^ "EXiysv ouv 

Tlvi bijjoia sffriv 

Tj iSaffiXsia TOV QioVf 

Kai tIvi 

ofioiusoj avrrjv ; 

^^ ' 0/j.oia sdriv -/.oxxtf} 


ov XaQujv avd^wTTog 

sCaXcv sig x/jtov sauTou^ 

xat ri'j^T^ffiv xai syivsro 



Parable op Seed sowx in thk Gkound. 

Matthew XIIL 31. 

jVIahk IV. 26. 

^® Aiid he said, So is the 
kingdom of God, as if a 
man should cast seed into 
the ground ; 

''^ And sliould sleep, and 
rise night and day, and the 
seed should sjjring and 
grow up, he knoweth not 

^^ For the earth bringeth 
forth fruit of herself; first 
the blade, then the ear, 
after that the full corn In 
the ear. 

-^ But when the fruit is 
brought forth, immediately 
he putteth in the sickle, be- 
cause the harvest Is come. 

Luke XIIL 18. 

Pakable Of THE Mustard SEE^. 

'^ Another parable put he 
forth unto them, sa)ing, 

The kingdom of heaven 

is like to a grain 
of mustard see<], 
which a man took and 
sowed in his field : 
^^ Which indeed 
is the least of all 
seeds ; 
but wlicn 
it is grown, it is 

** And he said, 
Whereunto shall we 
liken the kingdom of God ? 
or with what comparison 
shall we compare it? 
"^ It is like a grain 
of mustard semi. 

which, when it is sown in 
the earth, is less than all 
seeds that be in the earth : 
^^ But wlien it is sown, it 
growetii up, ;ind becometh 

^® Then said he, 

Unto what 

Is the kingdom of God like? 

and whereunto 

shall I resemble it? 

^^ It is like a gi-aiu 

of mustard seed, 

which a man took, and 

cast into ins garden ; 

and it grcv.-, and waxed 




Mark IV. 32. 

Luke XIIL 19. 

TMV ?.a;/a!/wv ia-h 

irdvTuv ruj'J Xaydjcav^ 

Ttai yivirai d'-vd^ov, 

Kai 'XoiiT /.Xdhdug 

iig dsvB^ov 

wffrs sXdiiv 

xj'TTo TYi'j ey.idv au-ou 

l^iycc, zai 

TO, 'XiTiiva 70V o\joavo\j 

rd m-sivd Tou o-jiavou 

rd Tirsivd rou ov^avoij 

•/.a) •/.c(,-a6-/.7,vo7'j 



iv roTg aXddoi; aurov. 

h ToTg ■/.'Kd.hoig cc-jtov. 

33 peculiar to Matt. 

^■* Tocura cravra sXdXrjgiv 

^ Kai Toiavraig 

6 'irjffovi h 'n'aoaZoXaT; 

rraoaQfiXaTg 'roXXaTg sXdXii 

ToT; op/Xo/c, 

uvToTg rov Xo^ov, xa&ug 
sb-Jva'JTO dzo-jiir 

xai y^Miig rramQoXT^g 

^^ Xu^ig di rrasaZoXrig 

r/iSii' £Aa?a/ aiiToTg' 

ouz sXdXsi auToTg, 
zar ihiav hi 
7(iTg iBIoig /xTidrj-aTg 
i-'iXvi-j Tdvra. 


Christ Stills the Tempest. 


See V. 23. 

^® 'EziXivffiv 
d'7i7Jih ilg TO '7soav, 

19-22 peculiar to Matt. 
^^ Ka/ h'MZdvTi axjTU) 
ilg rrXoTov, rjzoXoudyiffav 
auTui 01 iJja&nTai ccutou. 

^ Kai 'Idov 

<!it<r/j,hg fisyag (yevtro 

35 Kai 
Xsyn auToT; 
sv szihr) rf! 'hijAoa, 
O'if/iag ysvo//,svris 

AiiXdui/J-sv ilg TO rric. 

3^ Ka) d<psvTig rov oyXov 
<7ra^aXa,'MQdvov(jiv aurov ug 
r^v sv rip crXo/w, zai aXXa 
bs TXoTa rjv [Mir aurov. 

3^ Kai yi'Jirai 

XaTXa-^ (j^iydXri dvi/Mou, 

VIII. "" 'Eymro di 

h (Li^ rcov riiMi^ojv 

zai abrog d'AQrj ilg 'zXoTor 
zai 01 fMad'/jrai avrov, 
zai ii-Tiv T*!.-" aurovg 
Ai'iXl}M/Ji,iv ilg rh ■~sBav 
rrig Ai,avi^g- 

zai dvriyj^riaav, 

^3 TVkiovTMV di auruv 


zai zariZri 

XaTXa-^ dvif/^ou 



Matthew XIII. 32. 

the greatest among herbs, 
and becomcth a tree, 
so that the biiyjs 
of the air come and lodge in 
the branches thereof. 

33 pecuhar to Matt. 
^ All these things spake 
Jesus unto the multitude 
in parables ; 

and without a parable 
spake he not unto them 

Mark IV. 32. 

greater than all herbs, 
and shooteth out great 
branches ; so that the fowls 
of the air may lodge under 
the shadow of it. 

^^ And with many such 

parables spake he the 
word unto them, as they 
were able to hear it. 
" But without a parable 
spake he not unto them : 
and A^hen they were alone, 
he expounded all things 
to his disciples. 

Luke XIIL 19. 

a great tree ; and the fowls 

of the air lodged 

in the branches of it. 

SECTION xxvm. 

Christ Stills the Tempest. 


See V. 23. 

'® He gave commandment 
to depart unto 
the other side. 

19-22 peculiar to Matt. 
^^ And when he was entered 
into a ship, his disciples 
followed him. 

** And, behold, there arose 
u great tempest 

35 And 

the same day, 

when the even was come. 

he saith unto them, 
Let us pass over unto 
the otiier side. 

3° And when they had sent 
away the multitude, they 
took him even as he was 
in the ship. And there 
were also with him other 
little .ships. 

3' And there arose 
a great storm of wind, 

VIII. ^'^ Now it came to 
pass on a certain day, 

that he went into a ship 
with his disciples : and 
he said unto them. 
Let us go over unto 
the otlier side 
of the lake. 

And they launched forth. 
" But as they sailed, 
he fell asleep : 
and there came down 
a storm of wind 


Matthew VIII. 24. 

uSTi rh rrXoTov 
xaX-j'^rnoSai uTh ruv xv/JjU- 
avTog Be 


•^ Kal TgoffsXdof/Tig 
(0/ fia&riTa} avToZ'j 
^yn^av av'ov 


*^ Kat Xiyn avroTg 

T/ dsiXoi hrt, 

oXr/o'TTiffroi ; 

Ton syioSug 

s-Triri/jjyiffsv roTc avs/J.o/g 

nai ryj '^aXdeeri, 

za'i lyiviro yaXr\VYi (xiydXri. 

*^ 0/ hi av&^ojiTot 


Uora'Trog sartv ciirog, 
OTI 0/ dvsfioi 
Kai 7] '^dXasga 
uuTM v~ay.o{jousiv ; 


]\LvRK IV. 37. 

Kai rd /(.vfj^ara s-TiZaXXiv 

s/g TO 'ttXoTov, udn 

'/jdyj yi/jblt,iodoi,i to -zXaTov. 

^* Kal r^v a LI rig 

iV TV) T^VfJ^VT] I'rrl 

Th ir^osmtpdXaiov TtaSrliGur 

syii^ouffiv avTov 
nai Xsyovsiv avTU) 
A/^affxaXs, ou /xiXs/ 001 
OTI d'TToXXvfxsda ; 
See V. 40. 

^^ Kal dnysodsig 
s'ffiTifjjrjGiv TU) dvs'/a-w 
xa/ u'TTiv Tfi ^aXdsflp 
'S.iuJ'TTa, 'XS(pifiiCa(jO. 
Kai sKOTaesv 6 avs/ioc, 
Kal ByiviToyaX?}vri /j^sydXr}. 
*° Kal ii-Xiv auToTg 
T/ diiXoi s(STS ovTCtjg ; 

CrWJ OUX, 'iyiTl TIffTIV ; 

*^ Kal 

s(poQ,ri6ri(Sav <p6Cov /j,£yav, 

•/cai sXsyov Tfog dXXrjXovg 
Tig doa ovTog iffTiv, 
OTI zal dvifiyOg 
Kai 7] "^dXaeca 
u\j~Cj V'Tra'/.ovii ; 

Luke VIIL 23. 

iig TYjV Xl/MYIV, 

Kal dvviT'/.rjoouvTO 
Kai sKivd-jvsuov. 

"•* U^ogBXSov-ig dh 

di^ysi^av avTov 


'E'TiGTaTa ''R-TTiaTaTo., 


' O ds diiyi^dilg 
STETI/MrjSSV Tip afi/jbw 

zal tSj K7Joh(DVi tov 'xtbaTog- 

Kal I'TTavffavTO, 
Kai sysvsTO yaX'/jVTi. 
^^ ETt^v 02 auToTg 

TLov yj TiGTig v'xojv ; 

foZri&iVTig bi 


y^syovTig TDog dXXyiXovg 

Tig d,^a ouTog sgtiv, 

on Kal ToTg dvi/ioig 

smTaaffsi Kal tSj udaTi, 

Kal u-xaKovovGiv auTui ; 

Cure of the Gadakene Demoniacs. 

^^ Kal sXdovTi avTuJ 
iig TO Tr'e^av 
iig Triv ^ui^av 
rSiv raba^tivuv, 

V. ^ Kal riX0ov 

iig TO rr'saav Trig ^a'AaffSrig 

iig TTjv 'XjSioav 

Tuv TiPaGrjvuv. 

^® Kai KaTirrXiuoav 

iig TTjv ^u)^av 

Tuv Ti^aarjvuv, rJTig istIv 

avTiTi^a TTig Ya7jXaiai. 



Matthew VIII. 2-i. 

aiARK IV. 37. 

Luke YIIJ. 23. 

in the sea, 

and the waves beat into 

on the lake ; 

insomuch that the ship 

the ship, so that it 

and they 

•was covered with the waves: 

was now full. 

were filled with water, 
and were in jeopardy. 

but he was 

^^ And he was in the 
hinder part of the ship, 


asleep on a pillow : 

*^ And his disciples 

And they 

2* And they 

came to him, 

came to him 

and awoke him. 

awake him. 

and awoke him, 


and say unto him. 


Lord, save us : 

Master, carest thou not 

Master, Master, 

we perish. 

that we perish ? 

we perish ! 

*® And he saith unto them. 

See V. 40. 

Why are ye fearful, 

O ye of little faith ? 

Then he arose. 

^® And he arose. 

Then he arose. 

and rebuked the winds 

and rebuked the wind. 

and rebuked the wind and 

and the sea ; 

and said unto the sea, 
Peace, be still. 

the raging of the water : 

And the wind ceased. 

and they ceased, 

and there was a great calm. 

and there was a great calm. 

and there was a calm. 

*" And he said unto them, 

2^ And he said unto them, 

AVhy are ye so fearful ? 

how is it that ye have 

Where is 

no faith? 

your faith ? 

'''' But the men 

*i And they 

And they, 

feared exceedingly. 

being afraid. 




and said one to another. 

saying one to another. 

What manner of man 

What manner of man 

"What manner of man 

is this, that 

is this, that 

is this ! for he commandetU 

even the winds and the 

even the wind and the 

even the winds and 

sea obey him ! 

sea obey him ? 

water, and they obey him. 

Cure of the Gadarene Demoniacs. 

^ And when he was come 
to the other side, 
into the country 
of the Gergesenes, 

V.^ And they came over unto 
the other side of the sea, 
into the country 
of the Gadarenes. 

-'^ And they arrived 

at the country 

of the Gadarenes, which is 

over against Galilee. 



Matthew VIII. 28. 


^aXs'uol Xiav, 

'TraoiT-.QiTv hia 
TY^g ohov sxi'nTig. 

2s Kal Idoi) 

T^iyovng T/ 7]!mTv eoi, 

rXdsg uhi rr^h y.a/coS 
ISasavisai 7];j^ag ; 

Mark V. 2. 

2 Ka/ s^iX&ovTi auTw 

svOvg oc^TjiirriGsv aura/ 
b/i run /Mvyj/Jb^iuv avdsc/jrroc 

^ "Og 7YIV xuToizriSiv ilyj^ 

Iv roTg /j.vrjfjLUGrj, 

xal ohdl aXvasi oux'iti 

oiidsig so-JvuTo 

avrbv ^^ffa/, 

* A/a ro avTov croXXaxig 

'TeBaig zai aXveieivdidiffSai 

Kui hiiS'Trdsdai ■j'tt avrou 

rag aXvffsig Tag 'XsBag 

svvTiToTfidai, oudiig 7s- 

y^viv avTov 8afj.d(jai, 

^ Kai did 'xavTog mxrhg Tjfxs^ag sv ToTg fj^vyj/j^asiv sv roTg ooseiv tjv xpd^ojv y.arazoTTCuv saurov Xi- 


® Kal idojv rhv 'Jr;ffo\Jv 

d'^ro ix,ax^d&iv sd^a,' r^oGsy.xjvrjGsv auroJ, 

'' Kai x^d^ag 

(p'jjvfj fxiydXr) 
X'iyn T/' sij.oi xai Got, 
^I'/jGcv v'li TOU &S01J rou 
■o-^iGTOu ; osxi'C^o) Gs tov ©so'v, 

[XTi [JA jSaGaviG-j^g. 
^ "TLXsysv yd^ aiiTw 

TO irvivfj-a TO dxdSa^TOv 

IX Tox) dvdoucrou. 

See V. 4-5. 

Luke VIIL 27. 

^^ 'E^sXdovTi 01 avTip 
STri T/jv yTJv, 
v-7r-/ivTr}Giv avTui 
dvYjo Tig sx Trig "^oXiug 
og si'/sv bai[Mvia sx 
ygovoiv ixavuv, 
il^dTiov ovx svsdiduGXiTO 
xai sv oJy.icf ovx s/mvsv 
aX>.' sv ToTg //.v^/iaff/i'. 

See V. 29. 

'^^ 'idujv ds t6v 'ijjtroDv 

'^rooGS'xsGsv a\JTU) 
xai (puvfj /xsydX'/j 
iiTSV T/' £/jCO/ xai go!, 
'iriGoiJ v'/s TOU &ioy tou 
v-^iGTOu ; dso/Mai gov, 

/X5J fjbs (SaGaviGrig. 

2' TJa^'/iyyiXXiv ydo tu) 

rrvs'jijjart tOj dxaduPTifj 

diro ToZ dvdou'rrov' 
'jToXXoTg yap yj^ovoig G\)v- 
%o' avTov, xai sdsG/Miu- 
tTO dXvGSGtv xai 'rrsdaig 
(puXaGGo/xsvog, xai dia^riG- 
ffuv Ta hsGfj^d r,XayvsTO hvh 
TOV baifiovog tig Tag t^^fj^ovg. 



Matthew VUI. 28. 

there met him 

two possessed with 

coming out of 
the tombs, 
exceeding fierce, 

so that no man might pass 
by that way. 

And, behold, 

they cried out, 

saying, Wliat have we to do 
with thee, Jesus, thou Son 
of God? 

art thou corne hither to 
torment us before the time? 

Mahk V. 2. 

^ And when he was come out 

of the sliip, 

immediately there met him 

out of the tombs 

a man with 

an unclean spirit, 

(See V. 15.) 
^ Who had his dwelling 
among tiie tombs ; 
and no man could bind him, 
no, not with chains : 

* Because that he had been 
often bound with fitters 
and chains, and the chains 
had beou plucked asunder 
by him, and the fetters 
broken in pieces : neither 
could any man tame him. 
® And always, night and 
day, he was in the moun- 
tains, and in the tombs, 
crying, and cutting himself 
with stones. 

*• But when he saw Jesus 
afar off, he ran 
and worshipped him, 
^ And cried 

witli a loud voice, and 
said. What have I to do 
with thcc, Jesus, thou Son 
of tlie most high God ? 
I adjure thee by God, that 

torment me not. 
^ For he said unto 

Come out of the man, 
thou unclean spirit. 
See V. 4-5. 

Luke VIII. 27. 

^^ ulnd when he went forth 
to land, 
there ntet him 
out of the city 
a certain man, which had 
devils long time, and ware 
no clothes, neither 
abode in any house, but 
in the tombs. 

See V. 29. 

When he saw Jesus, 

lie cried out, and 
fell down before him, 
and with a loud voice 
said. What have I to do 
^^ ith thee, Jesus, thou Son 
of God vio^t Jttrjh f 
I beseech thee, 

torment me not. 
^^ For he had commanded 
the unclean spirit to 
come out of the man. 
For oftentimes it had caught 
him : and lie was kept 
bound with chains, and in 
fetters ; and he brake the 
bands, and was driven of 
the devil into the wilderness. 



Matthew VIIL 30. 

Makk V. 9. 

Luke VIIL 30. 

® Ka) i'xr,^uiTa auTov 

^0 'ETJjowT-jjffsv Oi avrbv 


6 'IjjffoSj Xiyojv T/ 

ovof/^d (SOI ; Ttai Xiyn avTui 

aoi iffriv ovo/J,a ; 6 di ii'Trsv 

Asyidbv 'ovo,(Md /moi, on 

Aiysuv, on tioj^Xdiv 

iroXko'i is/Xiv. 

daifMvia 'TToXXd iig avrov. 

^° Ka/ 'Traos/.dXBi avrov 

^^ Kai 'Tra^ix.dXii avrbv 

<7roXXd 'ha [J.r\ 

'iva [MTi 

avrovg d'roffTsiXj] 

S'Tird^r; avroTc 

s^u TTJg %w»a?. 

sig rr}v dZv66ov d'jrsXkh. 

30 "Hv 3s 

^^ ^Hv de exsT 

32 ^Hi/ bi HsT 

fjjaTioav ut: ahrojv 

T^Og TU) OOil 

dyiXri y^oisuv ttoXXuv 

dy'iXr) p/o/^wc /xsydX'/i 

dy'sX'f] X'^'S^^ i/iavuv 



^oS'/j>iJ,svuv h rijj ooir 

^^ O/ ds dai/Mnvsg 

12 Ka; 


m'a^sxdXcvv auTov 

'TraPiX.dXssav avrov 

'Tra^ixdXsGav avrov 'iva 



E/ v/.ZdX'kiig ii/Jyag, 

avogrsiXov riiiag iig rr,v 

TlilJj-^ov 7j/xag sJg roug 

s'TTirgs-^yj avroTg sig 

ay\7^7\i rojv ^o/ouv. 

%0'gOl^?, , , , . 


'I'va sig auToug s}ssXdc/j/j,sv. 


1^ Ka/ S'TTiT^i^psv avToTg 
evdiug 6 'li^irovg. 

xa/ s'TTsr^s-^iv avroTg. 

O'l ds i^sXdovTsg 

Kai s^sXdovra 

33 'F^liXdovra hi 

rd 'rrvsvfiara rd dad&a^ra 

rd haifjAvia 
diib rov dvdu)<7Tov 

aitrikhv ug 

siffl^Xdov iig 

sidj^Xdov sig 

T^v dysXr}v ruv yoi^uv 

roug y^oioovg^ 

rovg x^'ioovg, ■ 

xa,! Idov oj^/Mrj(Jiv M^[jjri6sv 

xai MOf/.r/Ssv 

'xaga '/j dyVk'/] tmv y^oiQ^uv 

rj dy'iXri 

rj dy'sX'/] 

■/.aTo. rov /i^ri/jbvou 

■/.ard rov x^yhJjVov 

Tcard rov xo'/^/jaov 

sig Triv ^aXaCCai', xai 

iig rrjv ^dXagffav, 
ijg dis^iXioi, /iai 

iig rr,v XiiMvrjV xai 

d'xidavov h roTg '■ohaStv. 

hirviyovro sv rfj '^aXdaSri. 


^ 0/ ^2 jSoffKOvrig 

1* Ka/ o'l jSoaxovng aurovg 

3* ''ihovrsg hi o) ISodaovrsg 

s(puyov, xai dTsXdoiiTBg 


rb yiyovbg 's(pvyov 

I'lg rriv -ttoXiv a'T'^yyuXav 

Kai dvriyyiiXav ug rrjVTToXtv 

Ttai d-TrriyysiXav sig rrjvjroXiv 


%ai sig rove dy^oug' 

xai s/g rovg dy^ovg. 

za! rd roiv dai/j^ovi^o/jt^huv. 

%ai TjXdov ihiTv ri sgriv 

35 'E^riXdov hi IhiTv ri 

ro yiyovoc. 


1^ Kai s^y^ovrai 'Troog rh 

xai rjXdov rr^bg rbv 



Kai ^iu^ovffiv rbv 

xai sv^ov 

dai/MoviZ^6/j,ivov xadyj/j^ivov, 

xaSrjfjbsvov rbv av&ouvov 
a^' oh rd hai/Movia l^sXriXv' 


6si, )(ian6n,'ivov xai 





IllAlTHEW VIII. 30. 

Mark V. 9. 

Luke VIII. 30. 


' And he asked him, 

^" And Jesus asked him, 

What is thy name? 

saying, AVhat is thy name ? 

And he answered, saying. 

And he said. 

My name is Legion : for 

Legion : because 

we are many. 

many devils were entered 
into him. 

^° And he besought him 

^^ And tliey besought him 

much that he would not 

that he Avould not 

send them awa\' out of 

conunand them to go 

the country. 

out into the deep. 

^ And there was 

^^ Now there was there, 

^^ And there was there 

a good way off from them 

nigh unto the mountains, 

an herd of many swine 

a great herd of swine 

an herd of many swine 



feeding on the mountain : 

»^ So the devils 

^^ And all the devils 

and they 

besought him, saying, 

besought him, saying, 

besought him that he would 

If thou cast us out, 

suffer us to go away into 

Send us into 

suffer them to enter into 

the herd of swine. 

the swine, 

that we may enter into them. 

them . 

^- And he said unto them, 

^^ And forthwith Jesus 

And he 

Go. And, when 

gave them leave. And the 

suffered them. 

they were come out, 

unclean spirits went out. 

^^ Then went the devils out 
of the man. 

they went into the herd of 

and entered into the 

and entered into the 

swine ; &, behold, the whole 

swine ; and the 

swine : and the 

herd of swine ran nolently 

herd ran violently 

herd ran violently 

down a steep place 

down a steep place 

down a steep place 

into the sea. 

into the sea, 

(they were about two 


into the lake. 

and perished in the waters. 

and were choked in the sea. 

and were choked. 

^ And they that kept 

^* And tlioy that fed 

3* When they that fed 


the swine 

them saw what was done, 

fled, and went their ways 

fled, and 

they fled, and Avent and 

into the city, and told 

told it in the city. 

told it in the city 

and in the country. 

and in the country. 

every thing, and what was 

befallen to the possessed 

of the devils. 

And they went out 

^^ Then they went out 

to see what it was 

to see what was 

that was done. 

done ; 

^^ And they come to Jesus, 

and came to Jesus, 

and see him that was 

and found the man, 

possessed with the devil. 

out of whom the devils 

and liad the legion. 

were departed. 



Matthew VIII. 34. 

^* Ka/ idou Taffa 55 voXig 

'IjjffoS, 7iai IdovTig abrh 
cczh ru)v oolwj auruiv. 

IX. ^ Ka/ s/j.Qag 

i/g 'ttXoTov 

i^}.d;v II g TYiv idi'av -rroXiv. 

Mark V. 15. 

Tov layji/iora rh 7.iyiojva^ 

^^ Ka/ diyiyyjaavro ahroTg 

01 ido'^rsg 'TrSjg sysviro 

rui dai/JjO'jiZ^o/jA'juj 

Kai Ti^i rZv yoigoov. 

^^ Ka/ r/^^avTo TaiaxaX=7i/ 


a'TTo rojv bpoiv avTuv. 

^^ Ka/ i/j^QaivovTog ahrov 

I'lg TO crXs/bi', 

'^raoszdXii avThv 

6 Bai/MoviG&ilg 

ha, iiiT a/jTox) 7\. 

^^ Ka/ oO/C ap^xsi/ avrov, 

dXXd X'iyit avriX) 

"T'TTayi iig rov oikov 

60V TPog Tovg ff&ig, 

xai d-TrdyyuXov avroTg offa 

6 xijciog COI T2'~0/?JX£l' 
Xai y]X'i7}<j':V 6i, 

2° Ka/ d--riX&vj y^i^aro 
Z'/j^'jdSiiv h ryj Aix.a~6Xsi 
osa i-oir,6s\i ali-w h 'l^jcoSs, rravng sda-ii/xaZ^ov. 
^^ Ka/ dia-i^usavrog 
Tou 'lriao\J sv ruj irXoiw 
rtd.Xiv iig ro crigav, 
ff-jvjjp^^jj '6y}^og ToXiig It' av- 

TOV, ijv craoa rriv '^dXaSffav. 

Luke VIII. 35. 

Tasa ro-jg irohag tou 'IjjcoD, 

xai s:poCr]dy}ffav. 
^^ ' A-T/iyyi/Xav d'i uvToTg 
xai o'l idovTsg 'irug sGudri 
6 dui/j^oviffhig. 

^^ Ka/ rjOMTriUav 

auTov a--av to rrXri&og Trig 

viPiyuioo-j TUiv Tioaarivuv 

d'x ahTojv^ 

07/ (poZw'J^iydXw GXJVii-yOVTO' 

aiiTog ds s/jjQdg 

iig "TiXoTov VTiSr^S'^sv. 

^^ ^EdsiTO ds aiiTov 

6 dvrjo d(p^ ov s^iXrjXu&si 

Ta oa/,a6i//a, sivai guv auTu' 

dTsXuGiv ds av-hv 


^^ 'TcroffTPiipi iig tov olxov 


xai hiTiyou oca 
Goi i-rroirjaiv 6 Qsog. 

Ka/ d'xriXhv, xaS oXrjv 

TTjv -rroXiv xrjouGGUv 

Offa s~oiriGiv auTw 6 'IjjffoD;. 

*° 'EysviTo di kv tOj uto- 
Gr^i-^ai TOV ^IriGouv 

dmd'i^aTo auTov 6 oyj^.og' 
rjGav ydo TdvTig TgoffSoxwv- 
Tig auTov, 



Mattiikw VIII. 34. 

°* And, bclioltl, the whole 
city came out to meet Jesus; 
and, when they saw him, 

they besought him that he 
would depart out of 
their coasts. 

IX. ^ And he entered 
into a ship, 

and passed over, and 
came into his own city. 

Mark Y. 15. 

sitting, and 

clothed, and in his right 
mind ; and they were afraid. 
" And they that saw it 
told them how it befel 
to him that was possessed 
witli the devil, and 
also concernin<T the swine. 

" And they began to 
pray him 
to depart out of 
their coasts. 

^^ And when he was come 
into the ship, 

he that had been 
possessed with the devil 
prayed him that he might 
be with him. 
^^ Howbcit Jesus 
suflered him not ; but 
saith unto him. Go 
home to tliy friends, and 
tell thorn how great things 
the Lord hath done for thee, 
and hath had compassion 
on thee. 

^° And he departed, 
and began to publish in 
Dccapolis how great 
things Jesus had done 
for him : 

and all men did marvel. 
" And 

when Jesus was passed over 
again by sliip 
unto the other side, 
much people gathered unto 
him ; and 

he was nigh unto the sea. 

Luke VIII. 35. 

sitting at the feet of Jesus, 
clothed, and in his right 
mind : and they were afraid. 
^^ They also which saw it 
told them by what means 
he that was possessed 
of the devils was healed. 

^^ Then the whole 
multitude of the country of 
the Gadai'enes round about 

besought him 

to depart from 

them : for they were 

taken with great fear. 

And he went up 

into the ship, 

and returned back again. 

^^ Now the man out of whom 

the devils were departed 

besought him that he might 

he with him : 

but Jesus 

sent him away, 

saying, ^° Return 

to thine own house, and 

shew how great things 

God hath done unto thee. 

And he went his way, 
and ])iiblislied throughout 
the whole city how great 
things Jesus had done 
iDito him. 

*^ And it came to pass, that, 
when Jesus was returned, 

the people gladly received 
him : for they were all 
waiting for him. 




The Raising of the Daughter of Jairus, and Cure of the Issup: of Blood. 

Matthew IX. 

Xeyuv *H ^vydrrj^ imou 

a^TI SrsXlVTT^ffiV 

aXKa sXdijv s'x/'&eg rrjv 

^® Ka/ hyi^dsii o 'irjffoui 
^•/.oXo'j&YjSvj auTUi 

^'^ Ka/ iSov yuv^ 

T^oSiXdovrra ovrigdiv 
ij-^aro rov /iPad-Tsdou 
TfjV 'i/ji^ariou avrou' 
^^ "EXsjiv ydo iv lavrfi 
''Edv (Mvov d-^ufj^ai rov 
f/MccTtou aurov, gcul)yjc>o/jjai. 

Mark V. 

22 Ka/ sgj^sra/ 

Big Tuv do^KTvva.yui'yuv, 

o\i6n,ari ^Idsigog, 

■/Cat Idujii avTov 

'TTi'ffTii Ti>oc Toug Todocg 


^^ Ka/ 'I'aoax.aXsT avHv 


Xsyuv (in ro ^vydroiov (lov 

See V. 40. ' 
igyjxTOig i'X}ii 
ha sXdojv s'TriS'/fg rag 
ysT^ag aitrfi 
ha ffu6fj xai ZyjSri, 
2* Ka/' 

d'Tr^XQiv iMT avTov, Hal 
rjKoXoudsi aurCi 
oyXog TToXvg, 
%at c>uvsd?.iQov avrov. 
'^^ Ka/' yvvrj rig 
o-jffa sv 'qxjgii a'iixarog 
srri Buidsxa, 

2^ Ka/ -xoXXd 'xadoZsa 
I'TTo ToXXuv JaroMv 
xa) ba-TTa.vTisasa 
rd 'Trao aiir'^g Taira, 
%ai HiTibh M<piXr\&iTaa 

dXXd fJidXXov slg ro ytT^ov 


^^ ' Axoucaffa rreslrou 'lr,ffov 

iXdoZea h rOJ o'/X<ji 'oirie&iv 


rov ifj^ariov avrov' 

-^ "EXiyvj ydo on 

sdv d-^MiJjai 'A.dv royj 

'ifx,aTiuv avrov, ffool)yi0o/jjai. 

^^ Ka/ siiSvg i^-^odv&-^ 

/? 'Ttriyri rov a'iiharog avrt^g, 

■ Luke VIII. 

" Kal idov rjXhv dvrio 
(f) ovo'ia 'las/|05, xa/ avro$ 
d^yjjiv rrig svvayuyrjg 

xai Tsffobv Ta^a rovg Tobug 
rov 'iriGov 
ira^i'/idXii avrov 
ilasXtJuv iig rov o7xov 

^^" On^vydry}o /MovoysvYi; rjv 
avriZ ug sruiv doodsxa 
xai aiirrj d-Tr'idvriexiv. 

Ka/ ly'iViro 

sv ro) 'TTo^ivie&ai avrhv 

01 oyXoi 

ffvvi-xviyov avrov. 

*^ Ka/ yvvri 

ovea sv hvsn aju-aroi 

dTo sruv dwdixa, 




oXov rov (3iov 

ovx '/syvffsv dit ovhivhg 


*^ YiooCiX&ovGa oirie&iv 
ri-^aro rov x^affZidov 
rov 'ipyariov avrov. 

xai rraoa-yor^ij.a iSrr) 

rj guff/; rov ai/j^arog avrr,c. 




The Raising of the Daughter ok Jairls, and Cure of the Issue of Blood. 
Matthew IX. 18. 1 Mark V. 22. Luke VIII. 41. 

^^ Behold, there came 
8 certain ruler, 


worshipped him, 


My daughter 

is even now dead : 
but come and lay 
thy hand upon her, 

and she shall live. 
** And Jesus arose, and 
followed him, and so did 
his disciples. 

"° And, behold, a woman, 
which was diseased with 
an issue of blood 
twelve years, 


behind hiin, and touched 
the hem of his garment : 
*^ For she said within herself, 
If I may but touch his 
garment, I shall be whole. 

*^And, behold, there cometh 
one of the rulers 
of the synagogue, 
Jairus by name ; 

and when he saw him, he 
fell at his feet, 
^^ And besought him 
greatly, saying, 

My Httle daughter 
(See V. 42.) 
lieth at the point of death : 
I pray thee, come and lay 
thy hands on her, 
that she may be healed ; 
and she shall live. 
-* And Jesus 
went with him ; and 
much people followed 
him, and thronged him. 
-^ And a certain woman, 
which had 
an issue of blood 
twelve years, 

^^ And had suffered many 
things of many physicians, 
and had spent all that 
she had, 

and was nothing bettered, 
but rather grew worse, 
^^ When she had heard of 
Jesus, came in the iiress 
behind, and touched 
his garment : 
-® For slie said, 
If I may toucli but his 
clothes, I shall be whole. 
^* And straightway 
the fountain of her blood 

*^ And, behold, there came 
a man 

named Jairus, and he was 
a ruler of the synagogue, 
and he 

fell down at Jesus' feet, 
and besought him 

that he would come into 

his house : 

^ For he had 

one only daughter, about 

twelve years of age, 

and she lay a-dying. 

But as he 


the people 

th?'(»iged him. 

*^ And a woman, 


an issue of blood 

twelve years, 


had spent all her living 
upon physicians, neither 
could be healed of any, 

*^ Came 

behind him, and touclied 

the border of his garment 

and Immediately 
her issue of blood 



Matthew IX. 22. 
22 'O ds'lnffov; 

•/] Cr/ffr/J gov o'iSU/i'iV <Si. 

Kai bsuOt] ri ywri 
airo rrii c/joai iKsiv/jg. 

Mark V. 29. syvoj tui Gu)/J^a,ri on 
'larai d':To rjj: /Ji^dsriyog. 
^'^ Kai rjfji 6 'l-riSoZg 
i--iyvovg sv savrip t7}v I^ 
avTou d-Jvafxiv s^OJoucav, 
s-iGTsafitg sv rui oy^M 
Tig/MOV rj'^aro TOJv'iiLarioiv ; 

^^ Kai iXsyov aurip 
01 ixa^fiTat avrou 
BXi-Tii/g rov oyXov 

(iW^KiZovTa. Gi, Kai Xiysig 
Tig fiov rf^aro ; 

See V. 30. 

^2 Kai 'XictiZXiTTiTO idsTv 
TT/V rovro voiYjaaGav. 

(poZridtTsa zai r^i/xovffa, 
siidvTa o ysyovsv avr/j, 
YjXdsv rrgoa's'~sGsv ahrCi ii'ffiv aurw 

"* ' O 3s ii-TTivau-fi QuyaT'/iP, 

7] TlGTig Gov GSGU/t'sV Gi' 

v'Xayi lig iiorivy]v^ 
xai 'iG&i iiyiYig dcro rT^g 


^^ "FjTI avrou }.aXovtiTog 

'spyovra.1 d'zh rov doyi- 

Gvvayuyov Xiyovng 

on 7} ^vydrrjo Gov d-'idaviv, 

ri fTi GzuXXiig 

rov oihdGxaXov ; 

Luke VIII. 45. 

See V. 46. 

*® Kai sJtsv 6 'irjGovg 
Tig 6 d-^d.n,i'jdg jj^ov ; 

doVOVH,iVUV hi 'TtdvTUV 

6 Uir^og %ai &/ Gvv avruJ 
' Er/oTccra, oi oy\oi 
GvviyovGiv Gi 
d-rodXiQovGiv, -/.ai X'sysig 
Tig 6 d-^dfjbivog /x,ou ; 
*s 'O 6s 'J'^Govg iJ'ziv 
"H'^aro [J.OV rig' 
lyu yd^ 'iyvojv buva/j^iv 
i^iXrjXvduiav drr s,aou. 

*'' ^JdovGa di 7] yu^7\ 
on ou/i sXadiv, 

rjXhv xai -POG'TiGovGa avru) 
di' Yjv airiav Tj-^aro avrou 

(TdGa,v dXr/hiav) 
dTrjyyiiXiv ivw'rriov Tavrhs 
rou Xaou zai ug iddrj crasa- 
y£ri!J^a. _ 

*^ ' O 6s ii-TTivavrfi Qvydrrio, 
7] iriGrig Gov GiGMXiv Gi' 
TOPivov tig ii^yjvriv. 

*^ "Er/ avrou XaXoiJvrog 
i^yirai rig 'xaod rou dyj^i- 
Gvvay(jjyov Xsyuv 
on r'idvrjy.iv r; '^uydrrjp gov, 

1X71 G/ivXXi 

rov diddGKaXov, 



Matthew IX. 22. 

But Jesus 

turned him about ; 

and when he saw her, 

he said, 

Daughter, be of good com- 
fort ; I 
thy faith hath made thee 

And the woman was made 
whole from tliat Injur. 

Mark V. 29. 

was dried np ; 

and she felt in her body 

that she was healed of that 


^^ And Jesus, immediately 

knowing in himself that 

virtue had gone out of him, 

turned him about in the 

press, and said. Who touched 

my clothes ? 

^^ And his disciples 

said unto him, Tliou seest 

the multitude throneinjr 

thee, and 

sayest thou, Who touched 


Sec V. 30> 

^'" And he looked round 
about to see her that had 
done this thing. 
^^ But the woman, 

fl'aring and trembling, [her, 
knowing what was done in 
came and fell down before 
him, and told him 
all the truth. 

^* And he said unto her. 

thy faith hath made thee 

whole ; go in peace, 

and be whole of thy plague. 

Luke Vin. 44. 

^'^ A\'hilo he yet s])ake, 
there came from the 
ruler of the synagogue's 
house certain which said, 
Thy daughter is dead ; 
Why troublest thou the 
any further ? [Master 


And Jesus 

(See V. 46.) 

said, Who touched 
me? When all denied, 
Peter, and they that were 
with him, said, Master, 
the multitude throng 
thee, and press thee, and 
sayest thou, AVho touched 
*'' And Jesus said, [me ? 
Somebod}' hath touched me : 
for I jierceive tliat virtue 
is jione out of me. 

*' And when the woman 
saw that she was not hid, 
she came trembling, 

and, falling down before 

him, she declared unto him 

before all the people for 

what cause she had touched 

him, and how she was 

healed immediately. 

*® And he said unto her, 

Daughter, be of good coni'^ 


thy faith hath made thee 

whole ; go in peace. 

" While ho yet spake, 
there cometh one from the 
ruler of the synagogue's 
house, saying to him, 
Thy daughter is dead; 
trouble not the Master. 



Matthew IX. 23. 

*^ Ka/ sXdMV 'ijjffoDg sk 
rriv oi'/ilav rov ci^')(^ovTog xai 
/dijv Tovg a-lXriTug xai rov 
I'/XO'J '^o^uCov/jLsvov 

'iXsysv (ayro/j) 

ov yag diridavzv to xo^dffiov 

aXka x.adsvdn. 

Ka/ xaTiy'iXc^v avTov. 



xai riys^dyi 
TO xo^dffiov. 

Mark V. 36. 

^® 'O Ss'lTjCoDg 'jra^a/.oixsag 
Tov Xoyov XaXou/Mvov 
Xiysi rQj d^^iguvayuyuj 
Mj5 (poQov, /Movov rrigTSUs. 

See V. 31. 

^^ Kai oh% dfTiXiv ovosva, avTOv ffuvaxoXou6r,(yai 
i'l fj^rj rov TLsr^ov 
7,a} 'id/iuQov xai 'ludvvriv 
rh dBsX<phv 'laxwCoi/. 
See V. 40. 

^^ Ka/ i^yovrai ug 

rov oiaov rov dg^iffuvaydyov, 

xai ^su^sT 

'^o^vQov xai xXaiovrag 

xa] dXaXd^ovrag rroXXd, 

^^ Ka/ stffsXddiv X'sysi avroTg 

T/ ^o^uCs/ir^s xai xXaiin ; 
ro vaibiov obx dir'i&aviv 
dXXd xadsvdsi, 
*° Kai xanyiXuv avrov. 

'O ds ixCaXuv 
rrdvrag TagaXa/Z/Savs/ 
rov irariga rov Taidlou xai 
rrivfLYirs^axairoug (/.ST ah- 
rou, xai iiff'TTo^svirai o'Trovriv 
ro TTaidiov idvaxiin,ivov). 
*^ Kai y.oarriCa.g rr\g yii^og 
rov 'TTaidiou X'sysi avrf, 
TaXiDd xov/jb, o sSriv 


Th xogacT/oi', CO/ X'syu, 

^^ Kai ivdug dviffrri 
ro xo^dffiov xai 'Zi^ii'Trdrir 
rjv yag ircov SwSsxa* 
See V. 43. 

xai s^sffTYjffav iv^vg 

Luke Vni. 50. 

^^ 'O 5s 'irisovg dxovffag 

aTix^il)-/] avruj (Xsj/wi-) 

Mj^ (poCov' [JjOvov -TTigrsucio'J, (joj&yjesrai. 

5^ EiasXdijv ds sig r^v 


oux d<p7^xiv 

BiGsXdsTv rivd 6vv avr'jj 

£/' fjbri Usr^ov 

xai 'ludvvrjv xai 'laxwCoi/ 

xai rov TariPa r^g 'waihhg 
xai rviv iJ^r^ri^a, 

^^ ""ExXaiov hi 'rdvTig 
xai vxo-irrovro avr^v, 

'O ds sT'TTiV 

Mrj xXahrs' 

ov ydg d'x'i&aviv 

dXXd xadivdii. 

^^ Kai xanysXciJV avrou, 

sidoTig on dir'i&avsv. 

5* Ahrhg hi [sxZaXuv it,(a 


x,^arr]sag rrjg %£/fis 
avrrjg i^uvriffsv 

Xiycov 'H cra/c, 

^^ Kai i-rr'sffr^s-^iv ro 'jvsu/xa 
avTi^g, xai dvBgr-/} '^a^a^^rj- 


See V. 42. 
xai hisra^iv avrfi bo&rivai 
^® Kai i^s6rr,(!av 



Matthew IX. 23. 

^' And when Jesus came 
into the ruler's house, 
and saw the 
minstrels and the 
people making a noise, 

** He said unto them, 

Give place ; 

for the maid is not dead, 

but sleepeth. 

And they laughed him to 


^' But when 

the people were put forth. 

he went in, 

and took her 
by the hand, 

and the maid arose. 

Mark Y, 3G. 

^^ As soon as Jesus heard 
the word that was spoken, 
he saith unto the ruler 
of the synagogue, 
Be not afraid, only believe. 

See V. 31. 

^^ And he suiVered no man 
to follow hiin, save Peter, 
and James, and John 
the brother of James. 
See V. 40. 

3^ And he comcth [tlie 
to the house of the ruler of 
synagogue, and seeth the 
tumult, and them that 
wept and wailed greatly. 
^'^ And when he was come in, 
he saith unto them. 
Why make ye this ado, and 
weep ? the damsel is not 
but sleepeth. [dead, 

*" And they laughed him to 
But when 

he had put them all out, 
he taketh the father and the j 
mother of the damsel, and 
them that were with him, 
and entercth in i 

where the damsel was lying, j 
*^ And he took the damsel 
by the hanrl, and said 
unto her, Talitlia-cumi ; 
which is, being interpreted. 
Damsel, I say unto thee, 

*^ And straightway 
the damsel arose, 
and walked ; for she was 
of the age of twelve years. 
See V. 43. 

And they were 

Luke VIH. 50. 

*" But when Jesus heard 


he answered him, saying. 

Fear not : believe oidy, and 

she shall be made whole. 

°^ And M'hen he came Into 

the house, 

he suffered no man 

to go in, save Petc)-, 

and James, and John, 


the father and tlie mother 

of the maiden. 

^* And aU 

wept, and bewailed her : 

but he saitl, 

Weep not ; she is not dead, 

but sleepeth. 

^^ And they laughed him to 


knowing that she was dead. 

^* And he put them all out, 

and took her 

by the hand, and called, 

saying. Maid, 


^^ And her spirit came 

again, and 

siie arose straightway : 

(See v. 42.) 
and he commanded to give 
her meat. 
*® And her parents were 



Matthew IX. 26. 

^^ Kai s^7^X6iv 7) (prjfMi^ 
aiiryj iJg 0X751/ r^v yr^v 

Mark V. 42. 

l^cffraCs/ (jjiyuXr^. 

*^ Ka/ diiffrsiXaTo auroTg 
voXXa ha i^rihilg yvoTroZro, 
xai iiTzv ho&rivai avrfj 


Luke VIII. 56. 

0/ yovitg avrrig' 
6 ds rra^rjyysiXiv auroTg 
fjbribivi ii'TriTv ro ysyovog. 
See V. 55. 


Christ Rejected at Nazareth. 


*^ Ka/ sXSijv iigrrjVTTar^ida 

ioibaexiv aitroug 

h 7'?\ duvayooyfi avruv, 

WOTS sK'TrX'/iSfficrdai avroug 
xai Xiyiiv Ilodsv to-jtuj 
rj ao(p!a uvttj 
zai a'l dvvd/Miig ; 

^^ Ov'^ ourog hriv 

6 rev Ti-/.rovng v'log ] ov^ rj 

jj^Tir^ aiirov XsyiraiMaola 

Kal 01 ddsX(poi aurou 

'ldx,uZog aai 'lui(7ri<p 

xal l.iiJMv xa/ 'loi^as ; 

^® Ka/ at dhX(pai avrov 

ov^l craffa/ Tfog rj/Mag ii6h\ 

rrodiv oijv Toiirw 

raura 'Trdvra ; 

^^ Ka/ sdKavdaXi^ovTO 

iv auTui. 

'O ^i 'iTjffoDj e?Viv ahroTg 

VI. ^ Ka/ i^TjXhv sx.i?hv, 

'/.ai sp^irai itg ty^v Trar^ida 

avTov, xai dxoXov&ovSiv au- 

ru) o'l fLaSrirai avrov, 

^ Ka/ ymo/j/svou daQZdrou 

TJg^aro bthd(SKSiv 

iv T7J Suvayo)yPj' 

xai o'l 'rroXXoi axovovng 


Xiyo<JTigIl6div TOVTw raura, 

xai Tig 7] (So<pia rj dohTcfa 

Tovrtjj, xai a) dvvd/xng 

roiavrai a'l hid ruv ^si^ojv 

auTOu yivo/JLSvai ; 

^ Ov^ ourog sariv 

6 Tixruv, 

6 v'lhg Trig Ma^/aj 

xai dhsXcphg 

'la/CwSciD xai 'lojayjrog 

xai ''Iovdaxai'2i,(Jy(fivog; xai 

ovx siciv a'l ddsX(pai avTOv 

CfJSs 'JTohg riiJ^dg ; 

xai sffxavda.Xi^oiTo 
sv auT(jj. 
' *Kai 'i}.iyiv auroTg o'irjSovg 



Matthew IX. 20. 

^ And the fame hereof 
went abroad into all 
that land. 

Makk V. 42. 

astonished with a great 


*^ And he charged them 

straitly that 

no man should know it ; 

and commanded that 

something should be given 

her to eat. 

Luke VHI. 56. 

astonished : 

but he charged them 
that they 

sliould tell no man 
Avhat was done. 


Christ Rejected at Nazaketh. 



when he was come into 

his own country, 


taught them in their syna- 
gogue, insomuch 
that they were astonish- 
ed, and said, Whence 
hath this man 
this wisdom, 

and these mighty works ? 

*^ Is not this the carpen- 
ter's son ? is not his mother 
called Mary? and hisbreth- 
James, and Joses, [ren, 
and Simon, and Judas ? 
*^ And his sisters, are they 
not all with us ? 
Whence then hath this man 
all these things? 
*^ And they were offended 
in him. 
But Jesus mid unto them, 


^ And he went out from 
thence, and came into 
his own country ; and 
his disciples follow him. 
^ And when the Sabbath 
day was come, he began 
to teach in the syna- 
gogue : and many 
hearing him were astonish- 
ed, saying, From Avhence 
hath this man these things ? 
and what wisdom is this 
which is given unto him, 
that even such mighty works 
are wrought by his hands ? 
^ Is not this the carpen- 
ter, the son of 
Mary, the brother of 
James, and Joses, 
and of Juda, and Simon ? 
and are not his sisters 
hei'e with us ? 

And they were offended 

at him. 

* Rut Jesus said unto them, 



Matthew XIII. 57. 

Mauk VI. 4. 


on oix sffTiv '!r^ocpy]rrig 
arifiog el firi sv rfi [lUT^ihi 


avrov xai h rtug Gvyys/sff- 
IV auTov 

xai BV rfi oJ/iia avTov. 

xai sv rfi oiTiia avrov. 

*^ Kai o'jx. 

^ Kai ovx hhvvaro 

IvOiriffiV SXiT 

SKiT 'rtoiyjSai ovhfjjiav 

Buvd/xiic iroXXag 

dvva/MV, u i^ri oXiyoig 
doiudroig sTidsig rag 
;^j/'gaS ih^aTsuGiv. 
^ Kai edav/Ma^sv 

bia rriv ariffrluv u'jtu^. 

Bid rriv dirisriaM avrZiv. 
Kai 'TTSgiriysv rdg ■/.uiiJ.a.g 
■avkXuj diddffxuv. 

SECTION xxxn. 

X. ^ Kai 'TT^oSKaXsed/jjBvog 
Toiig dwdi/ta 
IJ^a&rirdg avrov 

ihuxiv avroTg s^ovsi'av 
'^rviUfJbdrMV dzaOd^- 
rSjv, oloTs sK^aXXsiv avrd 
xai 'bspa'TTiviiv Taffai' foVof 
Kai rrdctav /j,aXa,xiav, 

2-8 peculiar to Matt. 
^ Mil '/-r'/jdriffh 

fxrjdl •^a'K'/.hv iig rdg ^wva^ 
■"^ Mr} iTfjQav iig odhv 

dvo yjrmag fMi^ds v'7robrj[Ma- 
ra firihi q^dZhoug' ci^iog yd^ 
6 sgydrrig rrig r^o(prig avrov. 
" Eig T^v d' av 'TroXivri -/.w/j^riv 

The Apostles sent forth. 

' Kai '!T^o(SxaXiirai 

rovg bujdi7ia, 

xai yjs^aro avrovg aTodriX- 

Xsiv dvo dvo, 

xai sdidov avroTg it,ovGiav 

rcuv TrnvfJ^drCfiv ruv dxaddp- 


^ Kai va^rjyysiXiv avroTg 

ha [j^Tihsv a'l^ueiv 

iig obh 

ii fjjTi '^dZBov i^ovov^ 

flTj d^rOV, (MY} 'KYj^aV, 

/MTi iig r^v X^SiVfiV yakxov, 

^ ' AXXd VTodsds/x'svovg 6avh 
dXia, xai /xrj ivhv(SYi66s 
dvo yjrZivag. 

^° Kai iXiyiv avroig 
"Ovov av iia'iXdin iig 

IX. * Si/yxaXsca/xfvos hi 
rovg Budsxa 
(/Xjadr^rdg avrov) 

iBc/JXiv avroTg dvva,u,iv xai 

i^ovfflav Iff/ TTavra rd hai 


xai voGovg '^i^inviiv. 

2 i^ecullar to Luke. 
^ Kai ilviv 'TT^og avrovg 
MjjSsv a'loin 
iig rriv oMv, 
/jt,rjri ^dZdov 
f/^/jn 'jTYj^av fjjfjn d^rov 
/Mfjrs d^yv^iov, 

/XTiri ai/a 

Bvo y^iruvag £%£'!'. 

* Kai iig Tiv oLv 



Matthew XIII. 57. 

A prophet is not without 
honour, save in his own 

and in his own house. 

" And he did not 

many mighty works there 

because of theii- unbelief. 

]\L\RK VI. 4. 

A prophet is not without 
honour, but in his own 
country, and among his 
own kin, and m liis 
own house. 

* And he could there do no 
mighty work, save that 
he laid his hands upon a 
few sick folk, and 
healed them. 
® And he marvelled 
because of their unbelief. 
And he went round 
about the villages, teaching. 

Luke IX. 


X. ^ And when he had called 
unto him his twelve 

he gave them power 
against unclean spirits, 
to cast them out, 
and to heal all manner 
of sickness, and all 
manner of disease. 

2-8 peculiar to Matt. 

' Provide 

neither gold, nor silver, 
nor brass, in your purses ; 
*° Nor scrip for your j ourney, 

neither two coats, 
neither shoes, nor yet staves : 
for the workman is worthy 
of his meat. 
*^ And into whatsoever citv 

The Apostles sent forth, 

^ And he called 
unto him the twelve, 

and began to send them 
forth by two and two ; 
and gave them power 
over unclean spirits ; 

® And commanded them 

that they should take no- 

for their journey, [tiling 

save a stall' only ; 

no scrip, no bread, 

no money in their purse : 

^ But be shod with sandals ; 
and not put on two coats. 

'° And he said unto them. 
In what place soever 

^ Tlien he called 
his twelve 
disciples together. 

and gave them power and 
authority over all devils, 

and to cure 


2 peculiar to Luke. 
^ And he said unto them, 
Take nothing 
for your journey, 
neither staves, 
nor scrip, neither bread, 
neither molfty ; 

neither have two coat^ 

* And whatsoever 



Matthew X, 11. 

Mark VI. 10. 

Luke IX. 4. 

sigsXdr}ri, s^srdffari rig h 


(11-A.iav tiffiXdsTs, ; 

avrf] cit,i6g Isriv TtaytiT 



[Miivan i(f)g civ s^iXdrjTS. 

[xhiTi eug av s^iXdyjn 

IMsvzrs Kal 

12-13 peculiar to Matt. 


SKi7diV i^i^yjSdi, 

^* Kal og av /j^ri ds^rjTai 

^^ Kai 05 av TOTog fjurj d's^ri- 

® Ka/ oGoi civ fJt,ri B's^cavra/ 

v/jbag /j.yjds ay.obeyi roug 

rai v/JMg /Mrjdi axovCMffiv 


Xhyovg v/xSjv, st,i^')(Ofj,tvoi 



s^ca rrig olniagri rrig toXewj 


d-Tth rrig mXiug 

sxiivrig sxrivd^an rov 

sxr/Kxgars 701* 

ixiivrig rov 


^ovv rov iToxaTM tmv 

xovio^rhv d-TTo ruv 

wohu'j vfiuv. 

toOmv hjjjojv 

TTobuv v/Jbuv d'TTorivd^ars 

ilg [j.aPT-j^iov axjToTg. 

Big fia^rxjoiov btt avroug. 

^^ 'A,'jb'/jv Xsyc/J v[j,Tv, 

(^' A/J.riv Xiyoj ii/j,Tv, 

avsTtrori^ov 'idrai yfj 

dvBKTors^nv bctui 

'2od6/JbC/jv xal To/Jbo^oag 

2od6,aoig rj To/Mo^^oig 

h 35,aj^a xc/ffswj )] rfj 

iv rjfi^sga xolfficog ri rfj 

vdXii iy.uvri. 


^^ Kai E^sXdovrsg 

® 'E^epyo/J^svoi ds 
^lYjo-^ovro Kara ran KUjJ^ag 

sx.-/}^v^av 'I'va 



^^ Kai haiiXiivia ToXXa 

£^j£a?vXoi/, %al ^Xsiipov 

iXaiw 'TToXXovg d^'^wsrovg 

xai kk^d'TTivov. 

xai^s^a'TrBvovrBg ttavrayoZ. 


Herod desires to see Jesus. 


sv 'H^w^^jg 6 rsr^d^y/ig 

rrjv dKorjv 'l^jffoD, 

2 Kai Bi-rBv roTg va/ffiv 
aurcu Ourog iffriv 'ludw/jg 
6 (Ba'Trr/Gr/ig' avrog 
nys^dt} diro ruv vbk^uv, 
Kai did roxjro ai dvvd/ilig 
ivi^yovdiv ev auru. 

^* Kai TtKOVffBV 

6 fSaffiXBug 'Houdrig, 

(pavBPov yd^ syhiro rh 

ovoiia altrov, 

Kai 'iXiyBv 

on 'lajdvvrjg 

p ^a.'~ri^c>jv 

BK vBK^Oiv dvBffrrj, 

Kai did rovro svB^youffiv 

a'l dvvdfiBig sv auruj. 

^' " AXXoi di sXtyov on 

'' "HKOUgSV dB 

'H^uidi^g 6 rsr^d^^rjg rd 


(I'TT a.broii) Tdvra, 

Kai diTi-iro^Bi did ri> 

XiyBsdai vto nvuv 

on ''ludvvrjg 

rtyB^&ri bk ViKouv. 


hi Uri 



Matthkw X. 11. 

Makk VT. 10. 

Luke IX. 4. 

or to^vn yc shall enter, 

ye enter into an house. 

house ye enter into. 

enquire Avho in it is 

worthy ; and there abide 

there abide 

there abide, and 

till ye go thence. 

till ye depart from that place. 

thence depart. 

12-13 peculiar to Matt. 

^* And whosoever shall not 

^^ And whosoever shall not 

^ And whosoever will not 

receive you, nor hear your 

receive you, nor hear 

receive you, 

words, tcJien ye depart out 

you, when ye depart 

when ye yo out 

of that house or city, 


of that city, 

shake off the dust 

shake off the dust 

shake off the very dust 

of your feet. 

under your feet for 

from your feet for 

a testimony against them. 

a testimony against them. 

^* Verily I say unto you, 

A^'erily I say unto you. 

It shall be more tolerable 

It shall be more tolerable 

for the land of Sodora and 

for Sodom and 

Gomorrha in the day of 

Gomon-ha in the day of 

judgment than for that 

judgment than for that 



^^ And they went out, and 

^ And they departed, and 
went through the towns. 

preached that men should 

preaching the Gospel, 


^^ And they cast out many 

devils, and anointed with 

oil many that were sick. 

and healed them. 

and healing every where. 


Herod dksikks to see Jesus. 


' At that time Herod the 

tetrarch heard 

of the fame of Jesus, 

** And said unto his ser- 
vants. This is John 
the Baptist : he 
is risen Jrom the 
dead ; and therefore mighty 
•works do shew forth 
themselves in him. 

^* And king Herod 

heard of him ; for 

his name was spread abroad : 

and he said. 

That John 

the Baptist 

was risen from the 

dead, and therefore mighty 

works do shew forth 

themselves In him. 

" Others said, That it is 

' Now Herod the 
tetrarch heard of 
all that was done by him: 
and he was perplexed, 
because it was said of some, 
that John 

was risen from the 
dead ; 

And of some, that 



Matthew XIV. 

Makk VL 15. 

Luke IX. 8. 

' HXiag sffriv ciXkoi bi 'ikiyov 

' HXiag stpdvyj, ccXXuv ds 

on iT^o(prjrrii ug ifg ruv 

on '7r^o<pr]rrig r/g ruv 


d^^aluv dvsffryj. 

^^ ' A'/uOvffag 6s 

b 'H^(i)dr}g sXsyiv^Ov 

^ EJ'jtsv ds 'H^uidi^g 

lyu aTiXs^dXiGci 'lojdvvrjV, 

^ludvvriv kyoj d'iri>ii<pdXi(Sa- 

ovrog (ISTir aurog) 

rig h's ienv ourog 'TSp/ o'xj 
syij dxouu TOiaZra j xa/ 
iZ7]Tii IdsTv aVTOV, 

riyiodrj (sx v£x,oco'j). 


John the Baptist Imprisoned and Beheaded. 

' 'O ydo 'H^wSjjc 


Tov 'I(tidvvrjv ihriSiv 

auTov h Ty\ (puXaxfi 

hid 'H^udidda rriv yvvaTna 

((biXi<7i<7:ou) rou dhXfov 


*"EXsysvyd^a,vrw 6 'lojd,v- 

vrjg OiJK 'i^iariv 

* Ka/ ^iX'jiv avTov d-rro- 

TOV o^Xov, on 

ug '7r^o(p'/jrriv ahrov t'lyov. 

^ Tsvisloig di ytvoiMivoig 
TOV 'H^wdov 

^^ AuThg ydg 6 'H^uibrig 
d'TToSTiiXag s%^d.Trioi\i 
TOV ''ludvvrjv, Kai 'ibrtSiv 
avrov sv <p-jXaxr\ 
did 'Heudidda rriv yuvaTxa 

^iXlT-TTOU TOU dhiX(prj\j 

^^ "EXiysv ydo b ^lojdvvrig 
Tip 'Heuid'/j OTI oux s^sffr/i' 
Co/ B^siv TYiv yyvaTx.a 
TOV ddiXtpou <Sov. 
^^ 'H bi 'H^cobidg huyjv 
avTui %ai ridzXsv avTov d'lro- 
KTiTvai, Kai oux rjhbva-o- 
^° ' O yd^''iiodih7ig l(poZi7-o 
TOV 'icijdvvrjv, iibijg avTov 
dvh^a di/taiov 
xai dyiov^ '/.ai SuvsTyj^si 
aiiTov, '/.ai d'/,ouffag avTOv 
c7oX>.a l~oiii^ Kai ^JSjwg 


-^ Kai ysvo/jAvrjg 7i/j/s^ag 
euKai^ov, oTi 'H^wSjjs 
ToTg yivsffioig 

aVTOV blT'TTVOV i'TToiridiV 

ToTg [J^iyiSTaeiv ahrov xai 



Matthew XIV. 

LIark YI. 15. 

Elias. And others said, That 
it is a ]')ro})bot, or as one 
of the prophets. 
^^ But when Herod heard 
thereof, he said, It is John, 
■whom I beheaded : 

he is risen from the dead. 

Luke IX. 8. 

Elias had appeared ; and of 
one of the old [others, that 
])rophets was risen again. 
» And Herod 
said, John 

have I beheaded : but who 
is this of whom I hear 
such things? and he desia-cd 
to see him. 


John the Baptist Imprisoned and Beheaded. 

' For Herod had 

laid hold 

on John, and bound him, 

and put him In prison 

for Herodias' sake, 

his brother Philip's wife. 

* For John said unto 
him. It is not lawfid 
for thee to liave 

® And when he would have 
put him to death, he feared 
the multitude, because they 
counted him as a prophet. 

^ But when 

Herod's birth -day 
was kept. 

^^ For Herod himself had 

sent forth and laid hold 

upon John, and bound him 

in prison 

for Herodias' sake, 

his brother Philip's wife : 

for he had married her. 

^^ For John had said unto 

Herod, It is not lawful 

for thee to have 

thy brother's wife. 

^* Therefore Herodias had 

a quarrel against him, 

and would have killed him ; 

but she could not : 

^° For Herod feared 
John, knowing that 
he was a just man 
and an holy, and observed 
him ; and when he heard 
him, lie did many things, 
and heard him gladly. 
^^ And when a convenient 
day was come, that 
Herod, on his birth -day, 
made a supper to his lords, 



Matthew XIV. 6. 

o^:iov ojf/joXoyrjffiv ahrrj 
douvai av airrjartrai. 

'H bi 

Trig fJL'i^T^bg ahrr^g 

STi 'TTiva-A.i rriv ■/,i<paXr}v 
'ludvvou Tov [SaTrKfTOU. 
® Ka/ XvTn^dsig 
b jSasiXivg did roug 
o^xoug xa/ roug 6uv- 

sxsXiiiffsv doSyivai. 

^° Kai 'jTiiJj'^ag 

dviXifdXiGiv ''ludvvYiv 

sv rfj (pvXax'/i. 

^^ Kai rivi-)(dYi 7] xiipaXrt 

avTou Itti irhaxi xa! sdo&yi 

ru) xo^acluj, xai 


rfi fj^r^T^i ahrrig. 

Mark VI. 21. 

roTg yjKidoyoig xai roTg 
ir^ujroig rrig TaXiXa'iag, 
^^ Kai sigiXSovff'/jC rHig %v- 
yciTQog ahrrig '"?Js 'YiPOihid- 
dog xai dg^rjga/jj'iVTjg, 

'/j^sffsv rui 'Hfud'/] xai 
ToTg auvavaxiiijj'ivoig. 'O h\ 
^adiXtvg iiiTiv r(x) xo^asiw 
A'/ryidov fis sdv ^sXrjg, xai 

3u)gU 601' 

23 Kai 

(/ilJjOaiv avr?} on 

sdv jx,i aiT^ffTjg ddoffu 

ffoi lug Tj/xisovg rrig 

(3aGi7^Biag /jlou. 

^* Kai i^iXdoucia 

siTiv rfi /J^riT^i ahrrig T/ 

airriGojiMai ; ri b\ 

iiiTiv Triv xifaXriv 'ludvvou 

rov ^a'TrriZ^ovrog. 

^^ Kai sigiX&oZda shdvg 
fMrd ffTovdrig crgog rov 13a- 
ffiXsa firrjSaro Xiyovsa 0s- 
Xu ha 

st,avrrjg dwg /JjOi 
sTi -TTivaxi rriv xstpaXriv 
'icijdvvou rou ^avrisrov. 
2^ Kai 'TTigiXv'Xog ysvofLsvog 
6 (SaffiXsvg did rovg 
o^xoug xai rovg 
dvaxBi/xsvovg ohx rid'sXrjffsv 
dhrriGaj ahrrjv. 
^^ Kai ih6ug dToffriiXag 
6 ^asiXiug 6'XixovXdropa 
srrsrat^iv sviyx.aj 
rriv xiipaXriv ahrou, 
2^ Kai d'TTiXduv 
d'7rsxs(pdXigiv ahrov 
h rfi (puXaXT!, 
xai rjviyxiv rrjv xnpaXriv 
ahrox) s-Tri Tivaxi xai sduxBV 
ahrriv roj xo^affiuj, xai rh 
xopdffiov sduxsv ahrriv 
rfj ju,rir^i ahrrig. 




Matthew XIV. 6. 

lyiARKVI. 21. 

high captains, and chief 
estates of Galilee ; 


the daughter 

^^ And when the daughter 

of Herodias 

of the said Herodias 

danced before them, 

came In, and danced. 

and pleased Herod. 

and pleased Herod and 
them that sat with him, 
the king said unto the 
damsel. Ask of mc what- 
soever thou wilt, and I will 
give It thee. 

' Whereupon 

23 And 

he promised with an oath 

he sware unto her, 

to give her 

whatsoever she would ask. 

Whatsoever thou shalt ask 
of me, I will give it thee, 
unto the half of my kingdom. 

' And she, being 

-* And she went forth, and 
said unto her mother. What 

before instructed of 

shall I ask? And she 

her mother, 

said. The head of John 
the Baptist. 

2^ And she came in straight- 
way with haste unto the 


king, and asked, saying. 

Give me here 

I will that thou give me, 
by and l>y in a charger. 

John Baptist's head 

the head of John the Baptist. 

in a charger. 

^ And the king was 

^^ And the king was ex- 

sorr)-: nevertheless for the 

ceeding sorry ; yet for his 

oath's sake, and them 

oath's sake, and for their 

which sat with him at meat, 

sakes which sat with him, 
he Avould not reject her. 
^^ And immediately the 
king sent an executioner, 

he commanded it 

and commanded his head 

to be given her. 

to l)c brought : 

" And he sent, and be- 

and lie went and be- 

headed John in the prison. 

lieaded him in tlie prison, 

^^ And his head was brought 

2^ And In-ought liis head 

in a charger, and given 

in a charger, and gave it 

to the damsel : and 

to the damsel : and the 

she brought it to her 

damsel gave it to her 






Matthew XIV. 12. 

^^ Ka/ T^ocisXdovTig 
01 iJM&rirot.i aurou 

xai ida-^av aurov, 

Mark VI. 29. 

^^ Ka/ ax.oi)GavTig 

0/ fjiad/irai auTOu jjX^av 

xai rj^av rh Troj/J^a avrou 

Luke IX. 


The Return of the Apostles. 

Ka/ iXSovTBg 
UTfiyyuXav ru> 'Ijjcou. 

^° Ka/ (fuvdyovrai o'l 

airoSToXoi -x^og tov 'Irjaovv, 
xa/ ait'/iyyitXav ai/rw 
itavTU. otfa i-zoiriGav 
■/.ai oGa sdidoc'^av, 
^^ Kal X'syn avroTg 
Azvrs •jfMTg ahroi y-ar 
Idiav i'lg i^rji'xov roirov dva'ra{j(iaffdi oXiyov. 
'Hffav ydo o/ i^^o/Jjivoi 
xai 01 u-7rdyovTig 'XoXXol, 
xa/ ovds fayih su- 

^^ Ka/ vvoffrfs-^avTsg o'l 
dirjy/jtfavro ai/rw 
offa h'XoiriSav. 


Christ Feeds Five Thousand avitii Five Loaves and Two Fishes. 

^^ 'Axoucag hi 6 'iriffovg 

dvS^UlOTiffiV SKii'dsV SV 

TrXoloj ilg 'i^YiiJyOV ro'xov 
xar ihiav 

xai dzoxiffavrig o'l oy^Koi 
yixoXo{j67}ffocv avTw 'JTiZ,^ aero 

7-W!/ TOXSUV. 

^* Ka/ s'^sXdoov (6 'iriSovg^ 

^^ Kal d-7rj^X6ov 
iig 'i^rji'MV ToiTov 
Tw ity.oi'j) xocT Jbiav. 

^^ Ka/' sJdov avToug 
uvdyovrag yioct iyvudav-TroX- 
Xoi, Kai "^i^fi d-rh iraGuj'j 

TUV TOXSUV ff-JVi 8 ^a/J^OV S/iiT 

xa/ 'ZPoriXSov auTovg. 
(xa/ ffvvriXSov -Trohg auTov.) 
^* Ka/ s^sXdojv iihiv 
(6 'iriGovg) voXuv oy^Xov xa/ 

^° Ka/ -ira^aXaZujv ahroiji 
b'iTi^'jJoyiffsv Idi'av 
(s/5 roVof io/jijjoi) 

s!g mXiv xaXov/MsvT}v 


^^ O'l dh o^Xoi yvovTig 

ri7ioXo\j&ri(Sav ai/rw, 

%ai a'7rodst,afj^ivog aurouc 



Matthew XIV. 12. 

^* And his disciples 
came and 
took up the body, 
and buried it, 

IklARK VI. 29. 

-^ And when his disciples 
heard of it, they came and 
took up his corpse, 
and laid it in a tomb. 

Luke IX. 


The Retx'rn of the Apostles. 

And went 
and told Jesus. 

^^ And the apostles [gether 
gathered themselves to- 
unto Jesus, and told him 
all things, both what 
they had done, 
and what they had taught. 
^^ And he said unto them, 
Come ye yourselves apart 
into a desert place, and 
rest a while : for there were 
many coming and going, 
and they had no leisure 
so much as to eat. 

^° And the apostles, 

when they were returned, 

told him 


that they had done. 


Christ Feeds Five Thousand avitii Five Loaves and Two Fishes. 

*' When Jesus heard of it 
he departed thence by 
ship into a desert place 
apart : 

And when the people 
had heard thereof, they 
followed him on foot 
out of the cities. 

And Jesus went forth 

^^ And they departed 
into a desert place 
by ship privately. 

^ And the people saw tliem 
departing, and many knew 
him, and ran afoot thither 
out of all cities, and outwent 
them, and came together 
unto him. 
^* And Jesus, when he came 

and saw a greot mt'llitud", out, saw much people, 

■'° And he took them, 
and went aside privately 
into a desert place 

belonging to the city, called 


^^ And the people, when 

they knew it, 

followed him : 

and he received them, 



Matthew XIV. 14. 

ia'7r'Kay)(vi<s&ri ir avro/g 

Toiig d^^uxXToug uxjtuv. 

^^ 'O-^iag ds ysvo/i^svysg 
'X^oS'ijXdov avruJ 


"E^rifj^og isriv 6 rotrog 
■/.cci r] u^a ridrj TaprjXhr 
dToXvffov ouv Tovg o^Xovg, 
ha dTsXdovTsg ug rdg 

7i(^fjjag dyoodsoidiv 
lavTo/g fS^do/jkara. 

^^ ' O ds 'lyjffoug sT-ttsv 

auToTg Ou ^oilav s^ouGm 


dors auroTg v(j.i?g (payiTv. 

^^ O/ Bs X'syouffiv avrw 

TiVTi d^Tovg Kcci duo i^duag. 

See V. 31. 

^^ ' O dk iJ-TT-V ^'SPSTS 

IMi uhs auToug. 

^° K%/ %sXii)(Sag 

roug o^Xoug dva-/.7.iSrivai 

Mark VL 34. 

on rjsav ug T^oQara 
fj^ri 'i-)(ovTa iroijjj'iva, 
%ai '^p^aro auToug ToXXd. 

^^ Kai -/idr] 

oj^ag 'rroXXrig ysvo/j^ivrjg 

T^offsXdovTBg avTtZ 

01 /Jjadrjrat aurou 

Xsyouffiv on 

'i^rnMog idnv 6 ro-Trog, 

xai Yibri w^a --oXX'/}' 

^^ ' AToXuffov aUTOvg, ha 

dTiXdovTzg iig roug zvkXoj 

dypovg xai 

xw/ dyo^d(SO)(Stv 

soiVToTg (^d^Tovg") 

Ti (yd^ <pdyCf}ffiv (^ovx 'iyou- 


^^ ' O 5s d'xoxPihlg sTtsv 


Aon auroTg hfhug (payitv. 

Kai Xsyouffiv avrcZ ^AttsX- 

dovrsg dyo^dffcio/jysv drjyaPi'uv 

diaxoalojv d^rovg, 

xai dctisofMv avToTg (paysTv. 

^^ ' O b\ Xsyn a'jToTg 

Uoffoug ocPTovg 'iyiri ; 

hirdysri 'I'dirs. 

Kai yvovreg Xsyovsiv 

U'svTi, xai o'oo i-^dbag. 

See V. 44. 

^^ Kai B-~'sTa^iv avro?'; 
dvaxXTvai irdvrag 
<Tv,'i'z6ffia ff'j/J.-T6(!ia 

Luke IX. 11. 

sXdXii avToTg tipi 
rr^g ^aSiXi'iag rov ©eoi;, 
xai roug y^Piiav iyo\rag 
^i^aviiag idro. 

12 'H bi 

;5/A£^a tj^^aro xXivnr 
T^offiXdovrig ds 
01 duidBxa, 
si-xov auruj 

' A'TToXudov rov o'^Xov, ha 
'TTOPsuDhng ug rdg xukXw 
xufLag xai roug dypoug 
xaraXuffuffiv xai svpojffiv 
s-Tiffiris/j^6v, on 

Olds sv 2^Jj,06w roToj idijjiv. 

v^hg aurovg 

Aore auroTg (paysTv ufj^tTg. 

O/ bh sicrav 

Oi/K usiv Ti'JjTv 'ttXuov V\ 
'TTivrs d^roi xai i^dusg dvo, 
si f/y/jri rrossufivrfg rj/MsTg 
dyo^ds'MiLsv sig '7rd)ira rof 
Xaov rovrov ^^ijj/j,ara. 
1* "Hcav yd^ uGsi dvb^sg 

Eivsv bs <xphg roug iJ,adr\rdg 
aurou KaraxJ.ivars aurou; 
xXidiag dvd. •mvryjxoMra.. 



Matthew XIV. 14. 

anil was moved with 
compassion towards tliein. 

and he healed 

their sick. 

** And when 

it was evening, 

his disciples came to him, 


This is a desert place, and 

the time is now past : 

send the multitude away, 

that they may go into 

the villages, and buy 
themselves victuals. 

^^ But Jesus said 

unto them. They need not 

depart ; 

give ye them to eat. 

*^ And they say unto him, 

AVe have here but 

five loaves and two fishes. 

Seev. :31. 

*® He said. Bring them 
hither to me. 
'' And he commanded 
the multitude to sit down 

Makk VI. 34. 

and was moved with 
compassion toward them, 
because they were as sheep 
not having a shepherd : 
and he began 
to teach them many things. 

^ And when the 

day was now far spent, 

his disciples came unto him, 

and said, 

This is a desert place, and 

now the time is far passed : 

^^ Send them away, 

that they may go into 

the country 

round about, and into 

the villages, and buy 

themselves bread : 

for they have nothing to eat. 

^'' He answered and said 
unto them. 

Give ye them to cat. 
And they say unto him, Shall 
we go and buy two hun- 
dred pennyworth of bread, 
and give them to eat ? 
^ He saith unto them, 
FIoAv many loaves li;ivc ye ? 
go and see, And when 
they knew, they say, 

Five, and two fishes. 

Sec v. 44. 

^° And he commanded tlicin 
to make all sit down 
by companic!? 

Luke IX. 11. 

and spake unto them of 

the kingdom of God, 

and healed them 

that had need of healing. 

^^ And when the 

day began to wear away, 

then came the twelve, 

and said imto him, 

Send the nmltitude away, 
that they may go into 
the towns and country 
round about, and lodge, 
and get 
victuals : for we are 

here in a desert place. 
" But he said 
unto them. 

Give ye them to eat. 

And they said. 

We have no more but 

five loaves and two fishes ; 

except we should go and 

buy meat for all 

this people. 

^* For they were about 

five thousand men. And 

he said to his disciples. 
Make them sit down 
by fifties in a company. 



Matthew XIV. 19. 

iTi rovg yjtOTO'Ji^ 


Toug TiVTi cc^Toug xai rovg 
duo /■^duag avaZXi-^ag 
iig rov oboavov 7ix)X6yri<Siv, 
xai xkdcag 
sdcoKsv roTg /MadrjTaTg 
Tovg cioTOvg, o'l ds /Jjadrirai 
ToTg oyjKoig. 

^° Kay 'i(payov 'advTig 

xa/ Tj^av TO TS^/ffffsDov 

ruv yXaciidrMV 

huilzy.a xoipivoug ctaj^ss/;. 

^^ O'l di ss^mng jiffai/ 

acS^sg COO'S/ 


•vMolg yvvai/iuiv '/.at 'iTo^t- 


Mark VL 39. 


I *° Ka/ dvinnsav voaaiai 

Tgaff/a/, nara. sxarov 
I xa/ zard Tsvr^KOVTa. 
\ *^ Kai XaQijv 

Toug 'TTsvTi ci^Tovg xai rou; 

b-jo }y^&\jag dvaQXs-^ag 

iig rov ou^avov ivXcyrjasv, 

xai xazixXaffsv rovg d^rovg 

xai sdibou roTg /uuadrjraTg 

'I'va iraoari&ujsiv 


xai TOug duo Ivduag 

s/jj'soigiv Trdciv. 

*^ Ka/ 'icpayov Trdvng 

xai syo£Td(sdriaav' 

*^ Kai ri^a,\i 
i xXaff/xdTCiJV 
i cuibsxa, xo(pha)v TXri^uJ/J^ara 

xai d-TTO ruv J^duuv. 

** Kai r^eav o'l (payot/ng 

Toiig d^Toug 

'TTivraxiff^iX/oi dvd^sg. 


Luke IX. 15. 

^^ Kai ivoiriaav ourug 
xai dvixXivav avavrag. 

^^ AaZoov bi 

roug 'TTiVTi d^TOug xai roug 
duo iyjuag^ dva^'Kt-^ag 
sig rov ou^avov suX6yr,ffiV 
auroug xai xarixXassv, 
xai sbibou roTg /JbadrjraTg 
ruj oyXu). 

^^ Kai i<payov 
■xai iyo^rdff&riffav vdvng, 
xai ri^drj ro ViPiSffiuaav 
auToTg, xXadjj^druv 
xofivoi bu)bsxa. 


Christ Walks ox the Sea. 

" Kai iu^iug rivdyxacav 
(o 'lyjiToug) roug f/.adyirdg 
s/j^Z^vai sig icXotov 
xai Toodynv aurov 
iig TO Vi^av, 

'i'jig o\j d-TToXuGr] 

rr,ug oyXoug. 

"^ Kai d'KoXuCag 

roug oyXoug dvsCrj 

sig ro o»og xar iblav 


'0^^/a? hi yivo/MSVYji 

*^ Kai iu^ug rjvdyxaffiv 
roug fJbaJTjrdg aurou 
s/j^Qj^vai iig ro <7rXoTov 
xai <7roodyiiv 

iig TO 'TTiOaV 

TTgog Bj^^ca/Sai/, 

iug aurhg d-iroXun 

rov oyXov. 

*^ Kai d'Ttora^d.iJ.ivog 

aiiroTg d'TTtjXhv 

iig TO o^og 


*' Kai (i-^iag yivo/jjivrji 



Matthew XIV. 19. 

Mark VI. 39. 

Luke IX. 15. 

oil the grass, 

upon the green grass. 

^' And they did so, and 

*° And they sat down 

made them all sit down. 

in ranks, by hundreds. 

and by fifties, 

and took 

*^ And when he had taken 

^^ Then he took 

tlie five loaves and the 

the five loaves and the 

the five loaves and the 

two fishes, and looking up 

two fishes, he looked up 

two fishes, and looking up 

to heaven, he blessed, 

to heaven, and blessed, 

to heaven, he blessed them. 

and brake, and 

and brake the loaves, and 

and brake, and 

gave the loaves to his 

gave them to his 

gave to the 

disciples, and the 

disciples to 

disciples to 

disciples to the multitude. 

set before them ; 

and the two fishes divided 

he among them all. 

set before the multitude. 

2" And they did all eat. 

*2 And they did all eat, 

" And they did eat. 

and were filled : 

and were filled. 

and were all filled : 

and they took up of 

*' And they took up 

and there was taken up of 

the tragments that remained 

fragments that remained 

twelve baskets full. 

twelve baskets full of the 
fragments, and of the fishes. 

to them twelve baskets. 

*^ And they that hud eaten 

^ And they that did eat 

were about 

of the loaves were about 

five thousand men, 

five thousand men. 

besides women and children. 


CiiiusT Walks on tjie Sea. 

^^ And straightway Jesus 
constrained his disciples | 
to get into a ship, 
and to go before him unto ' 
the other side, 

while he sent 

the miillitndes away. 

*^ And when he had sent 

the multitudes awaj", 

he went up into 

a mountain apart to jnay : 

am! when the evening was 

*^ And straightway he 

constrained his disciples 

to get into the ship, 

and to go to 

the other side 

before unto Bethsaida, 

while he sent 

away the people. 

*" And when he had sent 

them away, 

he departed into 

a mountain to pray. 

■" And when even w:i- 



Matthew XIV. 23. 

fiovog rjv iksi. 

^* To ds <7rXoTov yidr] 

^v /3affal'/^o',a£^ol' 

ivavrlog b avsfiog. 

^^ TsTa^T'/j di <pvXaxfj 

TTjg vv/irog rjXdBv 

'Trfog axjTOvg (6 'iriffovg) 

26 Ka/ ibovng avrhv oi 

'daXdsffT^g Ti^iTarovvTa 
sra^d^driSocv Xsyovng 
oTi pavraff/Aa ssriv, xai 

^' 'Evdioog ds eXd'Ariffiv 

abroTg 6 'Jrjffoug 


QaoGUTi, syw £///,/• 

28-31 peculiar to Matt. 
^^ Ka/ dva^dvTUV ahruv 
iig TO izXoTov 
i'/.o'TraGiv 6 avifiog. 

33 peculiar to Matt. 
^* Kai diaTs^dffavTig 
rjXdov II g TYiv yriv 

3« Ka/ 

s-TTiyvovTig avrhv oi 
dvd^Bg rov ro'xou STtiivov 
d'TTiGTiiXav iig bXrjV rr^v 
•Xip^U^OV SKihrjV, y.ot.1 

Mark VI. 47. 


rh 'wXom 

iv f/,s(fu) rrjg ^aXdffgrig, xa/ 

aurog /ubovog s-tti rrig yrig. 

*^ Ka/ lOcov aurovg 


sv rip sXavvsiv, ijv yd^ 

6 dvifjbog havriog auro/c, 

iTi^i Tird^TYiV (puXaxriv 

rrig vux.rog 'i^yirai 

'Kgog uvrovg 

'TTs^iTaruv sTi rrjg^aXdeffrjg. 

Kai '/il)iXiv tu^bX^iTv ccurovg' 

*^ O/ bs idovrsc avrhv 

'TTSDiTarovvra i'TTi rlqg 



^dvraff/xa sivai, Kai 


^^ ndvrsg yu,^ avrhv iioov 

Tiai ira^dy^&YiGav. 

Kai sv6vg sXuXriGiv 

flBT a.VTJJV, 

■/.ai X'iyit avToTg 
QagGiTn, sydo e//JLi, 
/ut,rj (poZiTsSi, 

^^ Kai d'AZr, 

'TC'og avrovg sig to 'tXoTov, 

xai Ixo'TTadiv 6 avs/jbog' 

Kai Xiav ix Tsc/ffffoD 

sv sauroTg s^isravro. 

i^xai idavfj,a(^ov.^ 

52 Ov yd^ (SuvYi'/iav sTri roTg 

d^Toig' 'hv ydg avruv 

7] Tta^hia 'TriTOJ^oofjAvyj. 

^^ Kai bia'XS^dsavTsg 

riXdov srri rriv yrjv 


Kai 'Xgoffc/j^/!jbiffdr}ffav. 

^* Kai s^sXdovruv avrSiiv 

Ik rov tXoiuv svdvg 

S'TTiyvovng avrhv 

^^ TlsDihBaiJ.ovrsc bXrjv rr^v 
yjjioav sKsivTiv tj^^avro 




Mattukw XIV. 23. 

come, be was there alone. 
** But the ship was now in 
the midst of tlie sea, 

tossed with waves: 

for tlic wind was contrary. 

** And in the fourth watch 
of the night Jesus went 
unto them, 

walking on the sea. 

"^ And when the disciples 
saw him walking on the sea, 
they were troubled, 
saying. It is 

a spirit ; and they cried out 
for fear. 

'^^ But straif/htway Jesus 

spake unto them, 


Be of good cheer : it is I ; 

be not afraid. 

28-31 peculiar to Matt. 
'^ And when they were come 
into the ship, 
the wind ceased. 

33 peculiar to Matt. 
^* And when they were 
ffune over, they came into 
the land of Gennesaret. 

^^ And when 

the men of that place 
had knowledge oy him, 
they sent out into 
all that country 
round about, 

Makk VI, 47. 


the ship was in 

the midst of the sea, 

and he alone on the land, 

*^ And he saw them 

toilinjj in rowing : 

for the wind was contrary 

unto them : 

and about the fourth watch 

of the night he cometh 

unto them, 

walking upon the sea, and 

would have passed by them. 

*' But when they saw 

him walking upon the sea, 

they supposed it had been 
a spirit, and cried out : 

^^ For they all saw him, 
and were troubled : 
and immediately ho 
talked with them, and 
saith unto them. 
Be of good cheer : it is I ; 
be not afi'aid. 

^^ And he went up 
unto them into the ship ; 
and the wind ceased : 
and they were sore amazed 
in themselves bejond mea- 
sure, and wondered. 
^^ For they considered not 
the miracle of the loaves : 
for theii' heart was hardened. 
" And when they had 
passed over, they came into 
the land of Gennesaret, 
and drew to the shore. 
"* And when they were come 
out of the ship, straightway 

knew him, 
^® And ran through 
that whole region 
round about, and began 




Matthew XIV. 35. 

]\Iark A^. 55. 


T^ogfiviyxav avrui -rdvTa; 

s'TTi ToTg ■A.gaQd.TTOig 

roue xaxSjc s^ovrui, 

rovg Tiaxug lyovrag 


or; SKiT sffrjv. 

^^ Kai O'TTov av s/tfSTO^susro 
slg K(jj/Ji,ag rj iig To'Xs/g 
ri iig ay^oug, sv raTg 
dyo^aTg irldiffav roug dads- 

^' Kai Ta^iKciXovv 

vouvrag, xai Ta^ixaXovv 

ajTov 'iva, f/j6vov d-^Mvrai 

auTov ha xav 

Tou xgaS'^sdou Tov i/xarlov 

Tov xpaS-Tidoi) TOU )[j^ario\) 


avTou d-^c/jvrar 

Kai oSoi Ti-^avro 

Kai 0001 civ rjirrovro aurou 



SECTION xxxviir. 

Jesus Reproves the Pharisees. 


^ Tots rrooffsg^ovrai tw 
^Itjoou 01 drrh 'is^offoXu/jjUv 
y^a/j./xariTg Kai ^a^iffa/bi 



^ Kai (JvvdyovTa.t ff^oj 


o'l ^apffaToi Kai rmg ruv 

yoa^ljjaTSMv sX66vTig d'Tth 


^ Kai idovTig mag tuv 
IJja&riTuv auTou KoivaTg 

X^i'^'^l '^'OVT SGTIV dvi'TTTOig, 

sadiovrag Tovg dpToug, 


^ O/' ydg (i>a^i(jaToi Kai 

vdvTsg 01 'lovdaToi sdv firi 

vvyfifi vi-^uvrai Tag 

'X/i'^ag ovK hSIovGiv, xga- 

TouvTsg TYjv ira^dbosiv ruv 

* Kai dii dyoodg lav [MYt 
^avTiciuvTai OVK sa^iovGiv, 
Kai dXXa 'joXXd sdrtv 
a Ta^iXaQov x^anTv, jBam- 
Tiff/J!,ovg ToTrj^/uv Kai ^ss- 
Tuv Kai •/aX%i(,iv Kai 

Kai sTs^uToJffiv axjTov o'/ 



AIattukw XIV. 35. 

anil brought unto him 
all that were diseased ; 

'^ And besought him 
that they might 
only touch the 
hem of his garment : 
and as many as touched 
were made perfectly whole. 

Mark VI. 55. 

to cany about in beds 
those that were sick, 
where they heard he was. 
*^ And whithersoever he 
entered, into villages, or 
cities, or country, they 
laid the sick in the streets, 
and besought hiui 
that they might 
touch if it were but the 
border of his garment : 
and as many as touched him 
were made whole. 



Jksus Rkpuoves the Piiakisees. 


^ Then came to Jesus 
scribes and Pharisees, 

which were of Jerusalem, 


^ Then came together unto 
him the Pharisees, and 
certain of the scribes, 
which came from Jerusalem. 
^ And when they saw some 
of his disciples eat bread 
with defiled, that is to say, 
with unwashen hands, they 
found fault. 

^ For the Pharisees, and 
all the Jews, except they 
wash their hands oft, cat 
not, holding the tradition 
of the elders. 

* And when they come 
from the market, except 
they wash, they eat not. 
And many other things 
there be which they have 
received to hold, as the 
washing of cups, and pots, 
brazen vessels, and of 
tables. » 

* Then the Pharisees and 


Matthew XV. 2. 

Mark VII. 5. 
^aotSaToi zai oi y^afxiSjCir- 


^ A/a ri 

itg Aid 71 oh vs^iTraToZaiv 

o'l fiadriTai sou 

o'l (j,a&'f\Ta.i ffou -/.ard Tr\v 

<:Ta^ccQuivouaiv rriv 

Tu^ddcsi'j rojti 'Tr^saQun-^o).; 

Ta^ddocriv tuiv tpssQut'spuv, 

oil yap viTTovrcj 


rag yj^pag a.\jruv 

zoivaTg "/i^siv 

orav aPTov sddiuaiv. 

sffdiousiv TOV d^rov ; 

^ ' O dh d'TTO'/.^ihig u-ziv 

® 'O 3s (aTTozpidsig) sJtsv 


auroTg KaXug i-Tr^mp-^rsuffev 
'Hdatag -Trs^i b/j.a)v tu)V 
ucox^/rwv ; wg ysy^a-rrrai 
OuTog 6 Xaog toTc ^iiKsffiv 
,as 7-///.a, yj os za^dia au- 
Tuv To'gtw drri^ii drr sfjjou' 
'' Mdrriv hs (SiZovrai [hi 
diddffzovTsg didadzaXiag 
hrdX/MaTa a^^5wcrw^', 

A/a ri %ai v/jbug vaoaZaivi- 

^ 'A(psvTsg 

7S TYjV ivToXyj]) TOU &SOV 

Trjv svtoXtjv tou 0s oD 

did T'/jv va^dboGiv 

zgariTTs rrjv Tagddoffiv 

■jfj.ojv ; 

TUV dvd^UiTUV. (^a-TTTifffiovg 
^iffTuv zai TOTT^oiMV zai 
dXXa Ta^o/joo'/a roiavra 
voXXd 'TTonrri.^ 
^ Kai 'iXiysv avroTg Ka- 
Xug dhTUTS rfjv ivToX'^v rov 
@iov, 'iva rrjv -raodboGiv 

hfJjOJV TYlP'/lSriTZ. 

* 'O ydg &ihg (jvsTiiXaro 

^^ Mciiverig ydp 

Xsyuv) il'Ttiv Tlfj^a rbv ita- 

ii-TTiv Tifjja TOV TaTi^a sou 

rs^a v.a] rrjv /j^rirs^a, zai ' O 

zai TYjV fj^nTi^a ffov, zai 'O 

%a%o\oyu)i 'TTaTSga'^jiLTiTiga 

zaxoXoyuv crarsgajj/Ajjrs^a 

Savccrw TiXsvrdr'jy 

^avaTU) TiXiMTar'ji, 

® 'T/JLsTg ds XsysTi"Og dv 

^^ 'T/i£?s h\ XsysTi 'Edv 

il'Ttri TU) TTar^/ 

i'lTp avSguTTog rw varpi 

71 rfi (j^riToi Auoov 

'/5 TV] {/.riT^i Ko^Zdv, 
lariv ^wgoi/, 

Idv i^ s^ou 

idv s^ s/xou 


uj<piXri8fi g' 

%ai ov iJ,ri 

^^ Kai ovzsTi dfisTi aurov 

Ttf/jr/asi Tov 

ovdsv To/jjffa/ ru) 

Tariffa aurov rj ty^v ij^riTi^a 

'TTargt (aurcD) ri rp /xi^rgi, 



^ Kai '/jKVDusars 

" ^Azu^ovvr^g tov 

Matthew XV. 1, 


- Why do thy disciples 
transgress the tradition 
of the elders ? for they 
wash not their hands 
when they eat bread, 

^ But he answered and said 
unto them, 

(See V. 7.) 

(See V. 8.) 

(See V. 9.) 

Why do ye also transgress 
the comuiandment of God 
by your tradition '? 

* For God commanded, say- 
Honour thy father and 
mother : and, He that cirs- 
eth father or mother, 
let him die the death. 
^ But ye say, AVhosoever 
shall say to his father, or 
his mother, It is a gifl, 

by whatsoever thou uiightest 
be profited by me, 

" And honour not his 

father or his mother, 
he shall be free. 
Thus have vo made 


Mark VII. 5. 

scribes asked him, 
Why walk not thy disciples 
according to the tradition 
of the elders, but 

eat bread 

with unwashen hands ? 
® He answered ami said 
unto them, Well hath 
Esaias prophesied of you 
hyi^ocrites, as it is writ- 
ten, This people honoureth 
me with their lips, but 
their heart is far from me. 
^ Howbeit, in vain do they 
worship me, teaching for 
doctrines the command- 
ments of men. 
^ For, laying aside the 
commandment of God, 
ye hold the tradition 
of men, as the washing 
of pots and cups : and 
many other such like things 
ye do. 

^ And he said unto them. 
Full well ye reject the 
commandment of God, that 
ye may keep your own 

^° For Moses said. 
Honour thy father and thy 
mother; and, Whoso curseth 
father or mother, 
let him die the death : 
^^ But ye say. If a man 
shall say to his father or 
mother, It is C'orban, 
that is to sa}-, a gift, 
by whatsoever thou inightest 
be profited by me ; 
he shall be tree. 
^^ And ye suffer him no 
more to do ought for his 
father or his mother ; 

'^ Making 





Matthew XV. G. 

rov v6/Mv Tov &iou 

8ia T7iv -Tra^dooffiv ui^uv 

'Haa'iag Asycov 

ourog (rw (Tro/xar/ auTuv 
Kai) ToTg •/z't'kzG'tv n,i 
7i[j.a,^ r\ hi xaobia auroov 
To^gw a'K'iyii air liiov' 
^ Mdrriv ds GiZovrai (Mi 
didds'/ionTig didaCKaXiag 
svTaX/xara dv6^u)iTuv. 
^^ Kai -Tr^offxaXiffd/j^ivog 
rov 'oy\ov 
si-~sv avToTg 
' AzousTB xai 
" Oh TO 

sias^yoixivov iig 

rh GTo/jua 

'Mt\)(j7 rov dv&^uirov dXXd rh 

sx.'Tro^ivofMsvov I'/, rov ero- 
l^arog^ roiiro koivoT 
rov avd^Cfj'Trov. 

12-14 peculiar to Matt. 

^® ' ATO'/ipdiig ds 
6 U'sr^og s/wsv ahrOj 
O^affoi/ TiiJjTv rriv Ta^aZoy.riv. 

^^ 'O 6s ('ItJCoDs) U-TTiV 

' Ax/MYiv xai hfJ^iTg dauviro! 

sen ; 

^^ Ou voun on Tav rh 


ilg rh erofJM 

iig rriv xoiXiav y^oj^iT xat 
iig dfih^Mva hXa/CAirai 

Mark VIT. 13. 

Xoyov rov &iov 

rfj Tapadoan u//,wv 

fj va^iboixan. Kai rraoo- 

(Moia roiavra -rroXXd 'jrotiTn. 

See V. 6. 


See V. 7. 

^* Kai T^offxaXiffdfxsvog 
TdXiv rhv o^Xov 
iXiysv alroTg 
Axovaari fjt,ov Tavrsg xai 

^^ Ovdiv sGriv s'^uhv 
rov avd^ui-TTov 

ilS'iTO^iUO/MVOV iig 

avrhv o dvvarai 

avrov xoivojffar dXXd rd 

ix rov dvd^ai'rov 

sxToosuo/J^sva (wt' ai/roD), 

sxsTvd ssriv rd xoivovvra 

rov avS^UTTov. 

^^ (E/ rig h/iT (hra dxouiiv 


^^ Kai ors siSTJXdsv iig 

oixov d'TTO rov oyXou, 

STTrjouruv avrov 

0/ iMa&rirai avrov 

rr^v TagaQoXriv. 

^® Kai X'iysi avroTg 

Ovrug xai v/jbiTg davvsroi 

iffrs ; 

oil vosTri on ■~dv rh s^w- 

&iV siffTTO^i'JOfJbiVOV 

iig rhv dvS^u-itov ov 
bvvarai avrhv x.oivoj0ai, 
^^ "Or/ ovx iis-o^svirai 
avrov iig rr^v xaohiav dXX' 
iig rrjv xoiXiav, xai iig 
rov d^ihouva zx'ffosivirai, 



JSIatthew XV. 6. 

the commandment of" God 
of none efiect by 
your tradition. 

' Ye h)-pocrites, well did 
Esaias prophesy of you, 

® This people draweth nigh 
unto me with their mouth, 
and honoureth me with 
their lips ; but their heart 
is far from me. 
' But in vain they do wor- 
ship me, teaching for doc- 
trines the commandments 
of men. 

10 And he called 
the multitude, 

and said unto them, 


and understand : 

11 Xot that which 

goetli into the mouth 
defileth a man ; but that 
which cometh out of the 
mouth, this 
defileth a man. 

12-14 peculiar to Matt. 

1* Then answered Peter 
and said unto him, Declare 
imto us this parable. 
*® And Jesus said, 
Are ye also yet without 
understanding ? 
1^ Do not ye yet understand 
that whatsoever 
entereth in at the mouth 

goeth into 

the belly, and is cast out 

IklARK VII. 13. 

the word of God 
of non effect through 
your tradition, which ye 
have delivered : and many 
such like things do ye. 
See V. 6. 


1* And when he had called 
all the people unto him, 
he said unto them, 
Hearken unto me every one 
of you, and understand : 
1® There is nothing from 
without a man, that 
entering into him can 
defile him : but the things 
which come out of 
him, those are they that 
defile the man. 
1^ If any man have ears 
to hear, let him hear. 
1^ And when he was entered 
into the house from the 
people, his disciples 
nsked him concerning 
tlie parable. 

1® And he .saith unto them, 
Are ye so without 
understanding also ? 
Do ye not perceive, that 
whatsoever thing from with- 
out entereth into the man, 
it cannot defile him ; 
1^ Because it entereth not 
into his heart, but into 
the belly, and goeth out 



Matthkw XV. 18. 

18 Tu ds 

iX'^rOOiVOjJjiVCC £X TOU ffrofMU- 

rai, Ka/tsTva, xoivoT tov 


^® 'Ex yap TT^g 

BiaXoyiSfLoi "ttovt^^oi, 

f)6vo/, //.o/p/E/a/, vo^viTai, 


^° Taijrd sffTiv ra 

xoivouvra tov avdgwrov 
rh Be a/i'Ttroig 'XJ'^aiv 
fayuv o'j KoivoT tov 


Mark VII. 19. 

xa^ag/^wv TavTu to, jSgw- 

//jUTa ; 

^° "EXiysv ds or/ tI Ik tov 

avd^UlTOV iK'XO^lVO/JjlVOVj 

s/isTvo y.oivoT TOV 


^1 "Effuhv yao sK Trig 

/Ca^diug twv dv^^wTwy o/ 

biaXoyiSfLoi o'l nayioi 


To^vsTai^ xXoirat, <p6voi^ 

22 Mo/p^£/a/, TXsovs^/a/, 'tto- 

VYjoiai, ooXog^ dff'sXysia, 

o(p6aXn,hg 'xovri^og, 


vi'so7j<pavia, af^oavvT^' 

^^ Udvra tuuto, to, Tovrj^d 

idC/idiV V/.-ZO^iViTai 

KUI XOIVOT TOV avd^oivov. 



Christ Heals the Syropheniciax Woman's Daughter. 

^1 Kai s'^iX6ujv iKsTdiv 
6 'iTjsoZg dviyj^o^Y\(Siv ilg 
Tu (li^ri Tv^ou Kai lihuvog. 

^^ Ka/ IBoii 

y\jvr\ Havavaia diro tuv 
o^iuv sKslvoov s^iXdovsa 
sK^axjyaffsv Xsyovsa 
'EXiriaov fjbi, x6g/s u'log Aa- 

VlB' 7] '^UydTYi^ fJbOU 

KUKug haifhovil^iTat. 
2B-25 peculiar to Matt. 

^* ^'EKiTh'j OS dvaiSTag 

ditriXhv %)g 

Ta fMsirjDia Tjaoy, (xa/ 2/- 


Kal i}(SiXduv Big o'lKiav 

ouhiva 7]6sXbv yvuvai^ Kai 

oux Tjduvridrj XadsTr 

^^ ' AXX' svdug aKo-offaaa 

yw/\ Tspi axjToii, 

7jg ityBv TO ^MydT^^iov ocvt^s 
itviZiJ^a dxddaoTov, 
sXdovffa T^oaiTiffsv TPog 
roiig Todag airoD* 



Matthew XV. 17. 

Makk VII. 19. 

into the di-aught ? 

into the draught, 
))urging all meats ? 

^® But those things wliich 

'^o And he said. That which 

proceed out of the mouth 

Cometh out of the man. 

come forth from the heart ; 


and they defile the man. 

that defileth the man. 

^' For out of 

^"^ For from within, out of 

the heart proceed 

the heart of men, proceed 

evil thouglits, 

evil thoughts. 

murders, adulteries, forni- 

adulteries, forni- 

cations, thefts, false witness, 

cations, murders, 
-- Thefts, covetousness, 
wickedness, deceit, lasci- 
viousness, an evil eye, blas- 

blasphemies : 

phemy, pride, foolishness : 

'^ Tlicse are the things 

'^^ All these evil things 
come from within, and 

which defile a man : 

defile the man. 

but to eat -vvith unwashen 

hands dcfileth not a man. 



Christ Heals the SYRoniExiciAN Woman's Daughter. 

"^ Then Jesus went thence, 
and departed into the coasts 
of Tvre and Sidon. 

^- And, behold, a woman 
of Canaan came out of 
the same coasts, and cried 
unto him, saying. Have 
mercy on me, O Lord, 
thou son of David ; 
my daughter is grievously 
vexed with a devil. 
2.3-25 peculiar to Matt. 

''■'And from thence he arose, 

and went into the borders 

of T}Te and Sidon, 

and entered into an house, 

and would have no man 

know it : but he could not 

be hid. 

*^ For a certain woman, 

whose young daughter had 
an unclean spirit, 
heard of him, and came and 
foil at liis loet : 




®^ ' O dk aTo-ADidsig iim'iv 

Ovx s^sSTiv "KaZuv 

rhv aPTOv ruv Ti/tvuv )tai 

/3aXg/!/ To/g xuva^ioig. 

^^ 'H ds sItsv 

Na/, xu^ii- xa/ yao roc 

ss&iit airo Tuv -^i^iuv 
Tuv T/TTo'i/rwi/ a-TTo rrig 
T^aTiZrtg tuv xv^luv ahrajv. 
^^ Ton aTOK^ihig 6 'iriGovg 
ii'Xiv aurfj ' n yuvai, /J^syd- 
Xjj Sou 7] 'TTisr/g' ysvri6r]TU 
cot Mg '^'sXiig. 

¥ai id&Ti 71 ^uyarjj^ ahrrig 
dxh rrig u^ag ezsivrjg. 

°® Kai [jjirrxZag sKiWiv 

6 'IjjffoDg 

riX6iv iraod 

rriv ^dXaecfav Trig TccXiKai- 


Mauk VTI. 26. 

^^ 'H 5s yuvYj 7i\i 'EXArjuig, 
2u^a (boivixiGSa tOj ysvsr 
xai r;^u)Ta auTov ha to 
da//jb6viov sxQdXrj sx TTjg 
^uyaTfog auTTJg. 
^^ Kai (^'lrj(>ovg}iXeyivauT^ 
' Apsg 'x^uTov "^o^Tae&rjvai 

TO, TiXVa' 

oh ydo BffTiv xaXbv AaCtTv 
Tov a^Tov Tujv Tixvuv xal 
To7g xvvaoloig iSaXsTv. 
^^ 'H dl aTix^idrj xal X'sysi 
avTuiNal, xv^is' xaiyd^Ta 
xvvd^ia vToxuTCfj Trjg TgaT- 

S^JJS SgdiOUfflV dliO TU'J -^1- 

yjoiv TUV Taidi'uv. 
29 Kai 

ii'Xiv aVTfi Aid TOVTOV TOV 

Xdyov uTa.yi, 

s'^sX'/jXvdsv sx TTJg ^uyaroog 
sov TO daijUboviov. 
^° Kai d'XiX&oZsa sig tov 
oixov auTTJg iu^sv to 'Ttaibiov 
l3iZXri,u,svov S'Tri ttjv xXivrjv 
xai TO baiixoviov l^sXriXudog. 
^^ Kai 1-dXiv s^sXduv sx 
Tojvo^iCtivTboou {^xai ^iduvog) 
^X&iv did ^idouvog ug 
TriV^d7^a(SSav Tr,g TaXiXai- 
ag dvd /msov tuv opiuv 




The Deaf and Dumb Pekson Cukeo. 

^^ Kai (pspovffiv avTu) I 

I xoifov i^oyyiXdXov^ xai j 

I Ta^axaXovgiv avTov ha \ 
I s-nOp avTui ttiv yiTpc/.. 



Matthew XV. 26. 

'^ Buthe answered and said, 

It is not meet to take 

the children's bread, and 

to cast it to dogs. 

*' And she said, 

Truth, Lord : jet 

the dogs 

eat of the crnmbs 

which fiill from their 

masters' table. 

'® Then Jesus answered 

and said unto her, 

O woman, great is thy faith : 

be it unto thee even as 

thou wilt. 

And her daughter was made 

whole from that very hour. 

'"' And Jesus departed 
from thence, 
and came nigh unto 
the sea of Galilee. 

Mark VU. 20. 

"^ The woman was a Greek, 
a Syrophenician by nation ; 
and she besought him that 
he would cast forth the 
devil out of her daughter. 
^^ But Jesus said unto her, 
Let the children first 
be filled : for 
it is not meet to take 
the children's bread, and 
to cast it unto the dogs. 
^® Aud she answered and said 
unto him, Yes, Lord : yet 
the dogs under the table 
eat of the children's crumbs. 

-° And he said unto her, 
For this saying go thy way ; 

the devil is gone out of 
thy daughter. 

^° And when she was come 
to her house, she found the 
devil gone out, and her 
daughter laid upon the bed. 
^^ And again, departing 
from the coasts of Tyre 
and Sidon, he came unto 
the sea of Galilee, 
through the midst of the 
coasts of Decapolis. 


The Deaf and Dumb Person Cured. 

^^ And they bring unto him 
one that was deaf, and had 
an impediment in his speech; 
and they beseech him 
to put his hand upon liim. 



Matthew XV. 32. 


Mark VII. 33. 

^^ Kai aToXaQo/LLivoi ahrov 

a-TTO Tov o^Aou ihiav 

'iZaXiv roue dax.ruXovg av- 

Tou sic TO, ojra aurov zai 

'rTuffagy]-\\/aTO ttjc j/AwCfrjjs 


^* Kal dvaQXs-'^ag slg rhv 

ouoavov s(!rsvaE,iv, xai 

X'syn auru) 'TS,(p(pa6d, o Iff- 

Tiv Aiavoi^dr}r/. 

^® Ka/ (sO^swg) rivoiy/jgav 

aiiTov a'/ d/toai, zai sXu9f] 

6 dse/x^oi TT^s '/7M(j(Trjs aurov, 

7tai iXdXii os&ug. 

^^ Kai biiSrsiXaro ahroTg 

ha fLrihivi XiyoKjiv odov 

8s ahroTg onOrsXXsro, 

avToi i^aXXov irsoigsors^ov 


^^ Kai vTe^'rsgiffGojg s^s- 
vXyjSSovTO Xsyovrsg 
KaXcos 'xdura 'TTS'TroiyiKSv, 
xai roug xc>j(povg ToisT 
dxobstv xai dXdXovg Xa- 



Four Thousand Fed with Seven Loaves and a few Fishes. 

^- ' O h's ^Irieovg rrPoffxaXsff- 
dfhsvog rovg (jja&^rdg avrov 

I'sXay/jiZofLai s-rri rh 
oyXov, on fjdrj riix'spai r^sTg 
'7r^og/j,svovSiv ji/,01 xai oux 
s^oudiv r! <pdyuGiv xai 
aToXudai ahroug v^ffrsig 
oO SIXw, /Jbr; TOTS 
ixX'j6ojGiv h rrf odCu. 


^ 'Ev sxsivaig ra/g rjfLioaig 
'jdXiv ToXXou o^Xov ovTog 
xai f/.rj sy^ovrojv ri (pdyuffiv, 
'7r^ogxaXssdfjLsvog(6 'Irieovg^ 
rovg /j^aJyjrdg (auroD) 
X'sysi auroTg 

^ '2,'rXay^vi^o/ s-~i rov 
o^Xov, on rjdy} rj/u,i^ai r^sTg 
T^oSf/j'svovsiv [fJ'Oi'j xai oux 
s^ouGiv ri (pdyMffiv. ^ Kai 
lav d'TToXhsca auroug vr,crsic 
sig oTxov au-uv, 
^xXu&rjGovrai vj r^ ohOj' 



Matthew X-V, 32. 

Mark VII. 33. 

^^ And he took liiin asitle, 
from the nmltitude, and 
put his iinn;ers into his 
ears, and he spit, and 
touched his tongue ; 
^* And, looking up to hea- 
ven, he siglied, and saith 
unto him, Ephphatha, that 
is, Be opened. 
^® And straightway his 
ears were opened, and the 
string of his tongue was 
loosed, and he spake plain. 
^•^ And he charged them 
that they sliould tell no 
man : but the more he 
charged them, so much the 
more a great deal they 
published it ; 

^'' And were bej^ond mea- 
sure astonished, saying, 
He hath done all things 
well : he maketh both the 
deaf to hear, and the dumb 
to speak. 



Four Thousand Fed with Seven Loaves and a few Fisiiks. 


Jesus called his disciples 
unto him, and said, 
I have compassion on the 
multitude, because they 
continue with me now 
three days, and have nothing 
to eat : and I will not send 
them away fasting, 
lest thev faint in 


^ In those days, the multi- 
tude being very gi'eat, and 
having nothing to eat, 
Jesus called his disciples 
unto him, & saith unto them, 
* I have compassion on the 
nmltitude, because they 
have now been with me 
three days, and have nothing 
to eat. ^ And if I send them 
away fasting to their own 
houses, the} will faint by 



Matthew XV. 33. 

^^ Kai X'syousiv aitT'jj 
0/ fia&rirai (aiiTov) 
Tiodiv yj/j.Ti/ s\i hriiMia 
u^Tot rosourot o/ors 
yo^racai oy^.ov roGoZrov ; 

TloGovg aoTuuc 'iyj^ri \ 

nai oXiya lydbhia, 

O/^Xois ai/amGsTv s'TTi TYjv ylj'j. 
^^ Kai XaZojv rove I'xra 
d^Toug zai rovg lydbag 
ihya^iG-riSag sxXaffsi/ 
jiai 'idcjjy.Bv roTg /xaSri~aTc, 

01 6s [j.aQrirot.1 rot; 

See V. 34. 

'^ Kai ipayov 'rrdvrsg zat 

TO ■TTi^lGGSVO!/ TU'J vSkaGiJ^ULT'jiV 

rj^av i-ra Gvjoihag 


^ O/ ds esdiovTsg rjoav 

TiTsa-AiGyiXiot ai/^^sj 

y^oioig yvv'XiKcov xai 'rraiBiuv. 

^^ Kai diroXvGag rovg 


dy'iZri iig rh 

^XoTov, -/.ai 

rjXdsv Big roc. o^ia 


MAniv VIII. 3. 

■/tal Tivig auruv d'rro //.ax^cl- 

&B)/ iiciv. 

* Kai arsx^/Jj^ffai/ ahrOj 
01 ij.u&rirai aurou 
oTi irodiv 

rovToug dwr/jGsrai rig wos 
yjtoraGai aorojv 
s'X B^ri,aiuc ; 
^ Kai YjC'jjTa uvrovg 
TLoaovg 'iyiri dorovg ; 
o'l hi ii<rav 'Eyrrd. 
See V. 7. 
° Kai rtaoayyi'KXii rCj 
oyXui dvarrsGiTv s—lry^g y^S' 
Kai XaCujv rovg s—rd 

ivya^iGrriGag 'i/iXaGiv 
'/.ai sbibov roTg [jMdriraTg 
avrov ha 'rrac.ariduGiv^ 
ytaJ --ai'i&riy.a'j rw 

'' Kai iiyav lydvbia oXiya- 
'/.ai ivXoyriSag iJ-iv Taea- 
ri6ivai 'Aai avrd. 
® "E<payov ds '/.ai 
syo^rdGd'/jGav, '/.aJ '/)^av 
rrs^iGGiv/j.ara ■/.XaaiJ.drcav 
s-~rd G--xvp'ibag, 

^ 'llaav hs (o/ ^ayovrsg) 
iig rsT^a'/iGyiXior 

■/ai d-~s}.VGSv 


^° Kai EU^Of s/jbQdg sig rh 

'riXoio)! [jArd rojv iJ,aA'f\roiv 

avrov -TjXhv si'g rd [j^soyj 




Matthew XV. 32. 

the way. 

°^ And bis disciples 
say unto him, "Whence 
shoidd we have 
so much bread j 

in the wilderness as to fill 
so great a multitude? 
^■^ And Jesus saitli unto i 
them,IIow many loaveshave 
ye? And they said, Seven, 
and a few little lishes. 
^* And he commanded 
the multitude to sit down 
on the ground. 
^® And he took the seven 
loaves and the fishes, 
and gave thaiiks, and brake 
them, and gave to his dis- 

and the disciples to 
the multitude. 

See v. 34. 

®' .\nd they did all eat, 

and were filled : and they 

<ook up of the broken meat 

that was left seven baskets 


^ And they that did cat 

were four thousand men, 

besides women and chil- 


^ And he sent away the 



tixjk ship, 

and came into the 

coasts of Majjdala. 

MAnK VIII. 3. 

the way : for divers of them 

c<jme from far. 

* And his disciples 

answered iiim.From whence 

can a man sjitisfv 

tiiese men with bread here 

in the wilderness ? 

^ And he asked 

them, TIow many loaves have 

ye ? And they said, vSeven. 

See V. 7. 
® And he commanded 
the people to sit down 
on the ground : 
and he took the seven 

and gave thanks, and brake, 
and gave to his dis- 
ciples to set before tliem ; 
and they did set them before 
the people. 

^ And they had a few small 
fishes : and he blessed, and 
commanded to set them 
also before them. 
^ So they did eat, 
and were filled ; and they 
took up of the broken meat 
that was left seven baskets. 

® And they that had eaten 
were about four thousand : 

and he sent theui away. 

^° And straightway he 
entered into a ship with his 
disci[)les. and came into the 
parts of DalmantitliM. 





The Pharisees seek a Sign. 

Matthew XVI. 

^asiaaToi xai 'S.addovx.a/bi 


e-TtdsT^ai auTo/'c. 

2-3 peculiar to Matt. 

xai orj/jbsTov o\j dodyjaiTai 
oc-JTyj ii //.'/J TO 6r\iJjii<iV 

Mark VIH. 11. 

y.ry.i ^^^avro ffuv^'/in/v avrw^ 
Z^riTdZvnc 'rra^ aurou 


TTiiod^ovTig ahrov. 

■'^ Ka/ a.vaGTivd'i^ag tuJ 
■msv/Mari abrov yJ-yii 
T/ Yi yivicc a'6-r} 
^riTii' cri'J^iTov ; a/y.^i/ Xsyu 
b,'j.n/, ii doOyjdiTa,! t'^ yivi^ 
ravr'/j ot^/mTov. 



The LEA^^N of the Scribes and Pharisees. 

Ka/ ■AaraXiTobv avroug 


® Ka/ sXdovrig o'l n,a^y\rai 
(^aurou) sig to irsoav 
i-TtO'.ddovTO cioTovg XaQuv. 

^ ' O ds 'I'/jgovg ii'TTiv auToT'g 
'Ogars zai 'T^ocb^cts 
aero r/jg ^xj/j.7jg tuv Oa^- 
iffaiuv "S-ahhovxixiuv. 

' O/ 3s bliAOyiYoVTO 

IV iavToTg XsyovTsg 

or/ aPTovg ohx sXdZofM'j. 

^^ Ka/ a<psig avrovg 
Ta'/jv s;iZdg {iig to ttXo/'oi') 


iig TO ITiPaV, 

^* Ka/ HTsXa^oiTo XaZuv 
asTovg, xa! sJ (j/ri sVa olqtov 



^^ Ka/ oisSTiXXsTO avToTg 

XsycAjv ' O^ars l3X's-eTs 

UTrj TYig ( tujv Oac- 

iGai(j)v xai Trig ^''^/-*''J? 


^® Ka/' oiiXoyl^ovTO 

Tooj dXXrjXovg (XiyovTsg^ 

ciTi aoToug ovx i^ovffiv 




The Pharisees seek a SiGiJ. 

Matthew XVI. 

^ The Phai-isees also, 
with the Sadducees, came, & 
tempting;, desired him that 
he would shew theui a sign 
from heaven. 

2-3 peculiar to Matt. 

* A wicked and adulterous 
generation seeketh after a 
sign ; and 

there shall no sign be 
given unto it, but the sign 
of the prophet Jonas. 

Mauk VIII. 11. 

^^ And the Pharisees 
came forth, and began to 
question with him, seeking 
of him a sign 

from heaven, tempting him. 
^^ And he sighed deeply in 
his spirit, and saith, 
Why doth this 
generation seek after a 
sign? Verily I say unto you. 
There shall no sign be 
given unto this generation. 



The Leaven of the Scribes and Pharisees. 

And he left them, 

and departed. 

° And when his disciples 

were come to the other side, 

they had 

forgotten to take bread. 

'Then Jesus said unto them. 
Take heed, and beware 
of the leaven of the Phari- 
sees and of the Sadducees. 

* And they reasoned among 
themselves, saying. It is be- 
cause we have taken no 

^^ And he left them, 

and, entering into the ship 

again, departed 

to the other side. 
^* Now the disciples had 
forgotten to take bread, 
neither had they in the ship 
with them more than one 

^* And he charged them, 
saying. Take heed, beware 
of the leaven of the Phari- 
sees, and of the leaven of 

^® And they reasoned among 
themselves, saying. It is be- 
cause we have no bread. 



Matthew XVI. 8. 

Mark VIII. 17. 


® Tvo'jg OS 6 'I'/irrovg s/':rsi' 

p-s/ avTOj'g T/ O/a/.oj'/'^so'/Js 

sv iuvToTg, 6Xiy6-~i(jroi, 

on aproug ovz sXdQsri ; 

> '^ • ' 

or/ a^rovg ci-jz s'^sre ; 

^^ ' 0:pQa).>J.o\jg 'i-)(ov'rig 
(i\) (3X's-STi xai o)t(x 

bid's jxr/;,aovs'os'rs 
Toug iriiTc a^Tovg 
70JV mvTay.ia- 
•/jk'Ktyj y-a) mjan-jg 
sXdQiTi ; 

■•^ O'jos ro-jg k~rd aorovg 
rojv Ti-oaKiayjXi-Jiv za/ 
ToVac g-rrvpi'dag 
eXd^srs ; 

OTi ov iTi^i a^ruv eiTov 
vjjt^Tv ; 'TTPosiysrs di dvrb 
Trig ^u/ '"wi' 4>ag- 
tCaiMv -/.ai 'S.rxddovx.a/uv. 

Kui ij-j iJj'/ri[j.Q]i'tVi'rs ; 
^® "Ors Tovg 'tt'cVtb ci^rovg 
s/iXasa s'lg roiig invT'Xyjs- 
-(^iXioug, Tocoug 
%o!pho\jgxXa()[Mdroiv -xXriasi g 
Tigare ; Xiyovdiv abrijj 

^° On b\ Toi/g i'rr-d sig 
TQ-jg rsT^ay.jeyiXiovg, 

y.Xa(j[xdroyj 'fioan ; xa; Xk- 
yrivsiy avrou 'JL-tu.. 
^^ Ka/ sXiyiv ahroTg 

0'j-(ti GWIiTi ; 


Cure op the Blind Man near Bethsaida. 

Ka; i^yjjvrai iig 
'Bri&sa.'ihdv. Kat ipspovffiv 
avrui r-j<pX6v, Tuoa- 
'/.a'KovGiv avTov ha avrou 

^ Ka; ETiXaQo/xsvog 
r5j{ X^i^hg Tov Tv<pXou 



Mattheav XVI. 8. 

® "Which when Jesus per- 
ceived, he said unto them, 
O ye of little fiiith, 
why reason ye among your- 
selves, because ye have 
brought no bread '? 
" Do ye not yet understand, 

neither remember 

the five 

loaves of the five thousand, 

and how many baskets 

ye took up ? 

" Neither the seven loaves 
of the four thousand, and 
how many baskets 
ye tovk up ? 

" How is it that ye do not 
understand that I 
spake it not to you concern- 
ing bread, that ye should 
beware of the leaven 
of the Pharisees and of 
the Sadducees? 

Mark VIII. 17. 

^^ And when Jesus knew it, 
he saith unto them, 

AVhy reason ye 
because yc have 
no liread ? perceive 
ye not yet, neither under- 
stand? have ye your heart 
j'et hardened ? 
^^ Having eyes, see ye not ? 
and having ears, hear ye 
not? and do ye not remem- 

^® "Wlien I brake the five 
loaves among five thousand, 
how many baskets 
full of fragments 
took ye up ? They say unto 
him. Twelve. 
^^ And when the seven 
among four thousand, 
how many baskets full 
of fragments ye took up ? 
And they said. Seven. 
^^ And he said unto them, 
How is it that yc do not 
understand ? 



Cure of the Blind Man near Bethsaida. 

^"^ And he cometh to Beth- 
saida ; and they bring a 
blind man unto him, and 
besought him to touch him. 
*^ And he took the blind 
man bv the hand, and led 



Matthew XVI. 13. 

Mark YUl. 23. 

%'SiiJ.riC, xai TTvadg sig 
ra o/J^/Jyara' avTov, i-t&iig 
rag yuoag avrui, s'Trrisuira 
avTov E/ ri (SX's'Trsig ; 
^* Ka; avaZXs-ipag 

•Tioug, on ug o'sMboa ooco 


^^ ETtu iraKiv idrjxsv rdg 

yjigag hit] roijg 6(pl)aX,'/,ovg 

avrou, xat QrroiTiaBv aurov 

dvaQXs'^ai) Oi'sQXs-^iv xal 

d'lriKarssrri^ Kai sviZXi-Tsv 

rrjXauyug ci'Travra, 

^^ Kai dTBdrnXiv avrov 

iig oi/iov ahrou 

Xsyuv M'/jOB Big rrjv 

zdofirjv siaiXd^g. (^/j^rids 

il'ffrig Tivi sv r^ xw/ajj.) 

Luke IX. 18. 


Peter confesses that Jesus is the Christ. 

*3 'EXdiiiv Bs 6 'iTjffovg 

s/g rd ij/bpti KaiffaoBiag 
Tijg <S>uJ--'7rou 

^^ojra rcvg /xa^jjrag avrov 
Xiyojv T'lva 

X'iyovsiv 0/ av&oM'Troi Bivai 
rh v'/hv rov dvhui-irou ; 
1* O'.hs 


^lo)a.nri'j "^ov ISa'TrriffrrjV, 
aXXoi dh 'Ha/V/i/, srsooi dl 
l£^£,Vv/a[/ '/5 iva ruv TC^o^rtr- 

^^ Asysi avroT: 
TjMBTg bB riva /mb Xiysn 

^^ Ka/ s^riXdBv o 'irjsovg 
Kai o't /J^adrirai aiirxiv 
Big rdg xw/o-ag KaiSasB/'ag 
rrig f^iXi'TT'Tov' xal bv r/j odOj 

B'TTYjouiru rovg /j^adrirdg avr- 
ov X'syojv avroTg Ti'va jib 
X'iyovSiv 01 avdoM'TToi ihai ; 

^^ O/' (5= (d -5X5/^)3 cay) 
Bhitav avrui Xiyo'^rBg on 
' I'.-jdnri'j ro'j (Sa'Trriaryjv, 
y.a) dXXoi 'HXiav, dXXoi ds 

&V/ Big rojii ':rpo(pr,rc/jv. 

^^ Kai avrog s-TrriDuira a,vr- 
ovg 'T,ots7j dh rha /xs XBysrs 

^^ Kai syBVBTO 

BV TU) Bivai avrov T^&ffsu- 
•yo;j.ivov xard [i,ovag 
(SvvTtSav avru) o'l /Ma6;;raij hirrioiMrriGcV avrovg 
X'syMv Tiva /as 
XByovffiv 01 oyXoi Bivai ; 

^* O'l ds drroxoiQ'zvrBg 


'ludvv7}v rov j3aTri(Tr7jV, 

dXXoi dh 'HXiav, dXXoi ds 

on '7ro(i<py]r'/ig rig rojv 

doya'ioiv diiSrr,, 

2° E/Vsv ds avroTg 

' T/xBTg ds riva (j.b Xsyin 



Matthew XVI. 13. 

Mauk VIII. 23. 

him out of the town ; and 
when he had spit on his 
eyes, and put his hands 
upon him, he asked him if 
he saw ought ? 
** And he looked up, and 
said, I see men as trees, 

25 After that he put his 
liauds again upon his eyes, 
and made him look up ; 
and he was restored, and 
saw every man clearly. 
^'^ And he sent him away 
to his house, saying. Nei- 
ther go into the town, nor 
tell it to any in the town. 

Luke IX. 18. 



*' When Jesus came ! '^ And Jesus went out 

into the ' and his disciples into the 

coasts of Cesarea Philippi, towns of Cesarea Philippi: 

he asked 

his disciples, 


Whom do men say that 

I, the Son of man, am ? 

^* And they said. 

Some say that thou art 

John the Baptist ; some, 

Elias ; and others, 

Jeremias, or one of the 


" He saith unto them, 

But whom say ye that I am? 

and by the way he asked 

his disciples, 

saying unto them. 

Whom do men s.iy that 

I am ? 

"^ And they answered, 

John the Baptist ; but some 

say, Elins ; and others, 

One of the 


^° And he saith unto them. 

But whom say ye thatlam? 

And it came to pass, 

as he was alone praying, 

his disciples were with liim: 
and he asked them, saying, 
Whom say the i)eople that 
I am ? 
•^® They answering, said, 

John the Baptist ; but some 
say, Elias, and others say, 
that one of the old 
prophets is risen again. 
^° He said unto them. 
But whom say ye that I am? 



Matthew XVL 16. 

ilvai ; 

Uir^og ii'!riv Si) sJ 

v'lo: rou ©sou rou l^ojvrog. 

17-19 peculiar to Matt. 
20 ToVs ^/sffrs/Xaro 
ToTg iMadri~oug (auroD) /Va 
(MTihivt s'i'-mSiv OTt avrog 
idTiv ('JjjffoDc) 6 Xo/ffrdj. 

Mark VIII. 29. 

ihai ; 

d-CKoidiig 6 U'sr^og 
Xsyn auTui 2u £/ 
6 X^iffTog. 

avrni'g ha 
itio] avrov. 

LuKK IX. 20. 

shai ; 

IliT^og di uTTOz^iSilg 

Toi' 'X.oiSTov 

^^ ' O b\ l-iri/XYiSag 
avToTg 'Trao-^yyBiXsv 



Jesus Foretells his Sufferings. 

2^ 'Ato ToVe ri^^aTO 

6 ^lyjGovg dsuvvnv 

ToTg]yiruTg aurou on 

dsT avTov iig ' Is^offoXu/J^a 

a'TrOJiTv -/.ai croX^.a rrahTv 

d-~o ruiv 

rr^ssZur'i^'jjv Kai ds^isPiOJV 

Kai Y^a/jj/JMTiCiJv ?.ai 

d'roKTO.'jDyjvai xal 

^^ Kai ':r^csXaQ6/u,ivcg 
avTOV 6 llir^og Xsyn 
ahrw i-TriTiiMuv IXi'Jig ffoi, 
x.vpii' ov (JjYi iGrai Goi rovro. 
23 ' O di er^afiig 

ii'TTiV TUI IlsrgW 

"t'xayi o-ziSu iJ^ov, darava' 

cy.d'Jdahov u /xov, 

oTi oh (p^oviTg zd rov ©soD 

d'K'Kd rd ruv dvd^'Jj~MV. 

2* Tors 6 'I'/idovg il-sv 

ToTg fj^adriraTg 


TS.'i rig SsXs; ot/Voi />co"j 

3^ Ka/ fj^^aro 


auroug or; 

diT rh v'lhv roxj dvS^'MTrou 

•TroXXd rradu'j 

dTodoy.ifMaffdrjvai v'tto tuv 

'TT^iaZurhuv Kai rorj do-^no- 

i'jjv •/.airojvy^a/xfj.a-'ic/jv KaJ 

d-TTO/iTavdrjvai xat (Mrd 

T^iTg rj/jbhag dvad-TJ'^ai, 

^^ Kai Trai'^riaia rov Xoyov 


Kai T^oeXaQofj.svog 

6 Uirgog auTov rjo^^aro 

s'TriTifjjd.v a'jrSj. 

3^ 'O 3s s'Xiarpa^sig Kai 
ibojv Toug (la^rirdg aurov 

S'TTiTlfJ.riGiV U'lT^W Kai X'lyii 

" T'TTays o-TridM iJjOu, ffarava, 

on oh (p3on7g rd rov &io\j 
dXXd rd ruv dvd^'Jt'ruv, 
3* Kai 'zgoffKaXsGa/MSvog 
rov o'^Xoi' shv roTg /'i^raTg 
ahroh ii'Xiv ahroTg 
"Odrig 'diXii oTiauj [lov 

22 ElTOJV 


dsT rov uiov dvSou-ou 

'TToXXd 'Tra&iTv Kai 

d-~ohoKiiMa6dri'jai d'rro ruv 

'TTotsZurioiuv Kai do'^ii^suv 

Kai yoafjjij^a-i'jiv 'Kai 

d':T0Krav6rivai Kai 

rfj r^irp ri/Jt^ssci. dvaffrj^vai. 

23 "F^Xiyiv ds 'TTPog 'rdvrue 
E7 rig 'd'sXi/ o'TTigu /mov 



Mat 1 11 KW XA'I. 16. 

Mark VIH. 29. 

LuKK IX. 20. 

^^And Simon Peter answer- 

And Peter answoreth 

Peter answering, 

ed and said. Thou art 

and saith unto him, Thou 


the Christ, the Son of 

art the Christ. 

The Christ 

the living God. 

of God. 

17-19 peculiar to IMatt. 

^° Tlien charyrd he his 

^° And he charged 

"^ And he straitly charged 

disciples that tliey should 

thom that they should 

them, and commanded them 

tell no man that 

tell no man 

to tell no man 

he was Jesus the Christ. 

of him. 

that thing ; 


Ji.srs FoKETixLs uis Sufferings. 

'^ From that time forth 

began Jesus to shew unto 

his disciples, how that 

he must go unto Jerusalem, 

and suffer many things 

of the elders, 

and chief jtriests, and 

scribes, and be killed, 

and be 

raised again the third day. 

" Then Peter took him, and 
began to rebuke him, saying, 
Be it far from thee. Lord : 
this shall not be unto thee. 
"^ But he turned, 

and said unto Peter, 
Get thee behind me, Satan; 
thou art an oflence unto me: 
for thou savourest not the 
things tiiat be of God, but 
(hose that be of men. 
''^ Then said Jesus 

unto his disciples, 

If any man icill come 

3^ And he 

began to teach 

them, that 

the Son of man must 

sutler many things, and 

be rejticted of the elders, 

antl of the chief psiests, and 

scribes, and be killed, 

and after 

three days rise again. 

3^ And he spake that 

saying openly. 

And Peter took him, and 

began to rebuke him. 

33 But when he had turned 
and looked on his disciples, 
he rebuked Peter, saying. 
Get thee behind me, Satan : 

for thou savourest not the 
things that be of God, but 
the things that be of men. 
3-* And when he had called 
the people unto hiui, 
with his disciples also, 
he said unto them, 
Whosoever will come 

22 Saying, 

the Son of man must 
siifFor many things, and 
be rejected of the elders, 
and chief jn-iests, and 
scribes, and be slain, 
and be 
raised the third day. 

23 And he said to them all, 
If any man ivill come 



Matthew XVI. 24. 

Mark VITI. 34. 

Luke IX. 23. 

iXdiTv^ a'TTaovnsasQM 

dzoXojdiTv, d-Traovrjsdsdcij 

'ioyje&ai, dovrjgdffdu saurhv 

iocvrov Tiai a^droi tov 

iaurov -/.al dgdroj rov dodroi rov 

aravfov avrov, 

arauohv avrou. 

crav^ov avrou y.aS rifiioav^ 

xai d-/.oXou6i!rM ^oi. 

xal d-AoXovkirM wot. 

xai dxoXoudiiro} iJjOi. 

^^ "O; ydo sdv ^iXr] rr\v 

^^ Og ydo lav '^'iXr^ Ty\v 

^^ "Oj ydo dv ^'-Xt] rrjv 

■^v)(riv avrou SMdai, avoXs- 

•^uyjiv avrou (Sojsai, d'TToXi- 

■^v^r)v aurov oZiGai, d'XoXe- 

Gii ahrrir og h" civ ocTTOKsff'/i 

(Sit auTrjv og b' av dToXiffsi 

Gsi avr-/]v og d' dv aTroXia/j 

rriv ■^l/u^riv auTOusvsxsv h/Mov, 

TTi V savTou -^uy^yj V SVSKSV S,'/,0U 
zai TOU iuayysXiou, 

rriv^uyriv avrov ivsy.iv Sfxou, 

sb^rjgsi avT'/jv. 

6'SiSii auT-/]v. 

ourog (SiSiSit auryjv. 

^^ T/ ya^ oj(piXri&'/](SiTai 

^^ T/ ydo u(psXsT tov 

^^ Ti ydo ojfiXi7rai 

avhoiTTog, idv 



TOV -/.offfj^ov oXov Xiohyj(SYi, 

xsodTJaai rov xoff/xov oXov 

■Kzod/jgag rov %o6ii,ov oXov, 

TTi^ hs -^u-^rriv avrov ^))/x/w- 

'/.ai ZjUJ'i'j^^yivai rr\v -^uyriv 

kavrov d'l d-TroX'saag rj ^ri/j,iu- 

df] ; >5 t! h'MGii av6^M-~og 

avrov ; ^^ T/ ydo 

6ug ; 

avTaXXay iMa Trig "^^yjii 

dvrdXXayfj^a TTJg -^u^rjg 

auTou ; 

avrou ; 

^® "O; ydo Idv l-aig^vvOfi 

^^ "Oj ya.oav l^ais-)QivQfi i/,\ 

fih zai roug s^aoug Xoyovg 

%ai Tovg sijjoug Xoyovg., 

h -fi ysvia ravrp rf} 

IhoiyaXihi xai d/JyaorMXu), 

^^ MsXXsi yd^ m'io; tou 6 u'ibg tou 

Tourov 6 uiog rov 


avdodo-TTov kvaKS'/vvdyjairai 

avdooj-TTOv STaig^i^uvdyjffirai, 

'ig^ssdai iv Tfi do^yj 

auTO, orav sX6-/i h rp hC^ri 

orav 'iXd'fi h rp do^p aurov 

Tou -rraT^hg aurov 

TOV -Trar^og a.urov 

■/.ai TOU 'xarohg 

/jysrd rc!jv dyy'iXuv 

[JArd Toov dyyiXuv raiv 

•Kai TOiv dyiMv dyy'iXuv. 

aurov, Tioci rori d'Troduicisi 


i/idsru xard rr\v '^roa'^iv 


IX. -^ Kai iXsysv auroTg 

^^ 'A.ajiv XsyCfj vfji,Tv, 

''AiMT,v Xiy'M uij,7v on 

^^ AsyM bi viuv dXyiduig, 

sisiv Tivsg uds 

ihiv rivig thhi rSiv 

iisiv Tivig Tuv aurou 

sffrurig o'lrivig 

ssryiTioruiv o'irivsg 

igruirojv 01 

ou /j.rj ysvauvrai '^avdrou 

ov fJyT] ysvaojvrai '^avdrov 

ou /MY) yiudMvrai '^avdrov 

scijg dv 'ib'jiSiv 

ius av '/duisiv 

sojg dv '/duff IV 

TOV uiov TOU dv6o'J)-ov 

eg^6,'j,svov iv 

rfj (BaeiXiia, aurov. 

TYiv ^asiXstav rou &sov 
hXriXv&uTav h duvd/Msi. 

T^v jSaffiXsiav rou Qiov. 



Matthew XVI. 24. 

Mark VIII. 34. 

Luke IX. 23. 

after nic, let hlra deny 

after me, let him deny 

after me, lot him deny 

himself, and take up his 

himself, and take up his 

himself, and take up his 

cross, and follow nie. 

cross, and follow me. 

cross daily, and follow me. 

'* For whosoever will 

^® For whosoever will 

^* For whosoever will 

save his life shall lose it ; 

save his life shall lose it ; 

save his life shall lose it ; 

and whosoever will 

but whosoever shall 

but whosoever will lose 

lose his life for my sake 

lose his life for my sake 
and the gospel's. 

his life for my sake, 

shall find it. 

the same shall save it. 

the same shall save it. 

'^ For what is a man 

3s For what shall it 

-^ For Avhat is a man 

profited if he shall 

profit a man, if he shall 

adcaiitar/ecl, if he 

gain the whole world, 

gain the whole world. 

gain the whole world, 

and lose his own soul ? 

and lose his own soul ? 

and lose himself, 
or be cast away ? 

or what shall a man 

^^ Or what shall a man 

give in exchange for 

oive in exchange for 

his soul? 

his soul ? 

^^ Whosoever therefore 

°^ For whosoever 

shall be ashamed of me 

shall be ashamed of me. 

and of my words, 

and of my words, of him 

in this adulterous and 

sinful generation, of him 

" For the Son of man 

also shall the Son of man 

shall the Son of man 

be ashamed, Avhen he 

be ashamed, when he 

shall come in the glory 

Cometh in the glory 

shall come in his own glory. 

of his Father, with his 

of his Father, with 

and in his Father's, and of 

angels ; and then he shall 

the holy angels. 

the holy angels. 

reward every man accord- 

ing to his works. 

IX.^ And he said unto them. 

2^ But 

^^ Verily I say unto you. 

Verily I say unto you. 

I tell you of a truth, 

There be some 

That there be some of them 

there be some 

standing here, which 

that stand here, which 

standing here, which 

shall not taste of death. 

shall not taste of death, 

shall not taste of death 

till they sec 

till they have seen 

till they see 

the Son of man coming 

in his kingdom. 

the kingdom of God 
come with power. 

the kingdom of God. 




The Transp'iguraiiox, 

Matthew XVII. 1. 

' KryJ iMiff 

r^jAoag 'i^ 'ira^a'KaiMZc/Mi 

'id/iC/jQov ftai 'JudvvTjv 
rov d8£A(pov avTov, 

I'tg o^og •J-\|//3Aoi' Kar ibiuM 

2 Kai fMsri,aoo!pud'/i 

'i/M'X^o(rdsv avruv, 

zai £/,a/a,'4/£i' to 'Xo/jGm'jtov 

ahroZ w; 6 rjXiog, 

rd di }/j,d~ia, avroZ 

sysviro Xsv/.d 

Cjg TO <pug. 

^ Kai idov '^^pi'/i aitToTg 
M'jyjarjg Kai 'HXiag 
(LIT auTou (JvXXaXovvTig. 

* ' AToz^idiig di 6 Il'iTPog 
ilviv Tw 'lr}aou Kuj/e, 
KaXov iSTiv ra^ag t/j8s sivar 
£/' SsXs/j, rroi/jsoj uids 
TOiTg G/invd:, Goi (Mav xcci 
M.'jyj(ji7 iMiav '/.at 'HX/'a 

^ "Er/ a\jTo\J '/.aXovi/Tog, 
i8ou vKp^Ari (pc/JTSivrj 
i'Tsffx/affS!/ a'jTOvg, 

xai idov pcfivrj Ix 
rjjt vs(psX7jg Xsyovea 
Ovrog sifTiv h u'lhg ,m,ou 6 

Mark IX. 2. 

^ Kai /xsrd 

YH^i^ag 'it, 'iraoaXaiiZdvsi 
' Irjoovg tov H'st^ov xai -h 
'ld-/.U)Qov zai ''ludviriv, 

zai dvafioii auroug 

iig o^ng v-^rjXov xar' /biav 


Zai /XSTS/LO^CprM^Yl 

'ifLT^osdiv avruv 

Luke IX. 28. 

^^ 'Ey'iviTO ds /y-ST-a Tovg 
Xoyovg tcuto-j:, wfft/ 
7][Miiai liZTU), zat "rzapaXa^ 
Qojv YliT^ov 
'idzM'Zov z.aJ ^lojdvv'/jv 

! dvi^T] 
s'lg TO o'cc/j Tootfji^aff^a/. 

^^ Ka/' syhiTo iv tOj it^os- 
suyssdai aiiTOV ro iidog 


3 Ka; ra 'ifjAria avTov 
syivovTo G-iXQovTa Xsvzd 
X/ac, o7ayva~pivgh7rlTrjgyric 
oh duvarai ourcug Xijzd'.ai. 
* Kai updri ahroTg 
'HXiag gjv Mojufff, zai 
7j(iav duXXaXovvrsg tui 'Ijj- 

^ Kai d--:roz^idsig o Tl'iToog 

X'sysi Tu) 'lriGo\j 'VaZZi, 

zaXo'j sffTiv rn^dg uds s/vai, 

zai 'TroifjdOii/Lsv 

T^ug ffZTjvdg, coi /j.iav zai 

Mcijvff^ fjJav ' IV.ia 


^ Ob yd-i jioii Ti aTozc'i^Tj' 

iZ<poQoi ydo syi'^o.TO. 

' Kai 

sysiSTo Mf'i'/.r, 

s~iszid.^frjsa avToTg, 

za,i YiXd-M p'jivTj vz 
rr\g vipsXrig (X'syovga) 
OuTog isTiv 6 vi6( //.ou o i/MXTiSfjjog avrov 
Xbvzoc it'^e-od'TTUiv, 

^° Kai ibo-j 
dvoiig duo 

ffuviXdXouv auru), o'i-ivsg 
rjGav 'Mojvafig zai 'HX/ac. 
31-32 peculiar to Luke. 
^^ 'EJ'iriv 6 Usr^og 
•~pdg Tov 'Iyjgouv' K-Tria-dTa, 
zaXov sSTiv ri'Lag woe s/s-a/, 
y^ai nroiriGuiiLVj 
tfzjjva.;, T-^s/l, (j.iav doi zai 
[j/iav Mc/jv(jiTzai fM'av' HXia^ 

fj.ri iih'jjg y.iyii. 

^* TaSra 6s aOroD ?i5/0',rcj 

lyhiTO vi^'sX'/i 
zai smff/JaZ^sv auTOvg' 
s(poZr/dri(jav bs h tuj sldsX- 
6sTv a.uTovg ug tyiv vKp'sXrjV, 
^^ Kai (pMVYi ly'ivSTO hz 
TTjc vspiXrjg Xiyovda 
OuTog tSTiv 6 v'loi fjuou a 





Matthkw XVII. 1. 

^ And after six days 

Jesus taketh 

Peter, Jamos, and Jolin 

his brotliur, 

and briiHjeth them up into 

an high mountain 


■ And was transfigured 

before them : 

and his face did shine as 

the sun, and his raiment 

was white as the hght. 

' And, behold, 

there appeared unto them, 

Moses and Elias 
talking with him. 
* Tlien answered Peter, 
and said unto Jesus, 
Lord, it is good for us 
to be here : if thou wilt, 
let us make here three 
tabernacles ; one for thee, 
and one for Closes, 
and one for Elias. 

* AVhile he yet spake, 
beholil, a bright cloud 
overshadowed them : 

and behold a voice 

out of the cloud, which said. 

This is my beloved Son, 

Mark IX. 2. 

" And aft:er six days, 
Jesus taketh with hirn 
Peter, and James, and John, 

and leadeth tliem up into 
an high mountain 
apart by themselves : 
and he was transfigured 
before them. 

^ And his raiment became 
shining, exceeding white 
as snow ; so as no fuller 
on earth can white them. 
* And 
there appeared unto them 

Elias with Moses : and they 

were talking with Jesus. 

° And Peter answered 

and said to Jesus, 

Master, it is good for us 

to be here : 

and let us make three 

tabernacles ; one for thee, 

and one for ]\Ioses, 

and one for Elias. 

** For he wist not what to 

say ; for they were sore 

^ And there was [afraid. 

a cloud 

that overshadowed them : 

and a voice came 

out of the cloud, saying, 

This is my beloved Son : 

LfKE IX. 28. 

^® And it came to pass 
about an eight days after 
these sayings, he took 
Peter,and John, and James, 

and went up into 
a mountain to pray. 
^^ And as he prajed, 
the tashion of his counte- 
nance was altered, 

and his raiment Avas 
white and glistcruig. 

30 And, behold, 
there talked with him 
two men, which were 
Moses and Elias : 

31-32 peculiar to Luke. 
33 Peter 
said unto Jesns, 
Master, it is good for us 
to be here : 
and let us make three 
tabernacles ; one for thee, 
and one for Moses, 
and one for Elias : 
not knowing what he said. 

3* While he thus spake, 
there came a cloud 
and overshadowed them : 
and they feared as they 
entered into the cloud. 
3^ And there came a voice 
out of the cloud, saving. 
This is my Iclovcd Son : 



Matthew XVII. 5. 

Mark IX. 7. 

Luke IX. 35. 

dj^a-j^Tog, sv w rjudozriGK- 



ocKoviTS abroij. 

d'/.oiliTi a\JTO\J. 

auTOu axovsrs. 

® Kai d'AOV<J''/,vrsi o'l 

^^ Kai sv rS) yiv'sffdai 

fjjriOrirai fTTitrav s'xi t^og- 

Tr}l/ (pU'jTiV 

cuTov avruiv Kai s<poQr}driffav 


See V. 6. 

'' Kai 'rr^fjSiXd'jJV 6 'iriGoZ: 

rj-^aro a/j-ojv xai ti'rn'j 

^Eysgdrjra /j^rj foZiTak. 

^ ' F.Taoavrsg ds roug oip- 

^ Ka/ s'^dviva -rrs^ii^Xi-^- 

daX/j,oi/; axjTOjv ovdsva 

d'Mivoi ovKSTi ()hhha 

iJdov li fjy}] rov 'li^ffovv 

iidov d7.7.d rh ''IriGovv 

su^sdrj 'iriGoug 


/MVOV fjbld' kaVTOJV. 



Christ's Discourse attkr the Transfiguration, 

^ Kai zaraQaiv6vrc/jv avTuv 
sx rov o^o'og ivsriiXaro 
ahroTg 6 'iriGovg Xiyuv 
Mr}divi s/Vjjrs rh osa,'x,a 
icijg oh 6 •o'/og rou d'jdpui'Trov 

^^ Kai s'TTYt^UirnSav ahrhv 
o'l iJ^a&riraj aurou 
Xsyovng T/ ovv 
o'l ypafjjixarug V.iyovGi'J 6V/ 
'H'/.ia.v biT iX6i7]i 'Xpootov \ 
^^ ' O b\ ('I^^oyjDc) a'TTO'/.^idsig 


'HXiag /xb s^-)/srai Kai 
d'TTOKaraarriGii 'xdvra- 

^° A.iyoi hi 'jixh or/ 
'HXiag rjdi^ r,Xhv, zai 

^ KaraZaiifJyTMV os a.uru/v 

dnrh rov o^ovg, disffniXaro 

avroTg 'ha 

f/yrjosvi a lihov diriyrjGCiivrai, 

si /M'^ orav 6 u'log rov dvd^oj- 

'jTov Ik viKoojv dvaffr^. 

^° Kai rdi/ Xdyov sKodrriGav 

'JTgog 'lavroug Gvv^rjrovvrsg 

ri igriv rh sk vskpuv dvaGrr^- 


^^ Kai sTri^urc/jv avrhv 

Xsyovrig "Ori 

X'syovffiv o'l y^a/j,/jjareTg oV/ 

'UXi'av hT sXhTv rr^urov \ 

^^ 'O ^g (d'TTOK^ikig) 

s(prj auroTg 

'HXiag sXduiv rroujrov 

d'rroKa&iSrdvii •rdyra* 

Kai crwj ysysaTt'rai 

s<iri rhv viov rov dv^PooTov 

'I'va '^roXXd '^rddri xai 

st,ovhivri&fi ; 

^^ ' AXXd Xsyu v,u,Tv or/ 

xai 'HXiag sXyjXvhv, 



Matthew XVII. 5, 

Mark IX. 7. 

Like IX. 35. 

in whom I am well pleased ; 

hear ye him. 

hear him. 

hear him. 

• And when the disciples 

^ And when 

heard it, they fell on their 

the voice was past., 

face, and were sore afraid. 

See V. 6. 

' And Jesus came and 

touched them, and said. 

Arise, and be not afraid. 


* And when they had 

^ And suddenly, when they 

lifled up their eyes. 

looked round about, 


they saw no man, save 

saw no man any more, save 

Jesus only. 

Jesus only with themselves. 

Jesus was found alone. 


Christ's Di.scoukse aftek the Tk.\xseigu ration. 

' Aitd as they came down 
trom the mountain, 
Jesus charged them, saymg, 
Tell the vision to no man, 

until the Son of man be 
risen ajiain from the dead. 

*° And his disciples asked 
him, saying, Why then say 
the scribes that Elias 
must first come? 
^' And Jesus answered 
and said unto them, 
Elias trubj shall first come, 
and restore all things. 

^^ Hill I say uiitn you, 
Thill Elias !.'< come alroadv, 

^ And as they came down 
from the mountain, 
lie charged them that 
they should tell no man 
what things they had seen, 
till the Son of man were 
risen from the deads 
^^^ And they kept that say- 
ing Avith themselves, ques- 
tioning one with another 
what the rising from the 
dead should mean. 
^^ And they asked 
him, saying, AVliy say 
tlie scribes that Elias 
must first come? 
^^ And he answered 
and told them, 
Elias verily coraeth first, 
and restoreth all things : 
and how it is written of 
the Son of man, that he 
must sutler many things, 
and be set at nought. 
^^ But I sny unto you, 
'lliat Klias is indeed come, 



Matthew XVII. 12. 

Mark IX. 13. 

Luke IX. 37 

oux hTTiyvuffav ahrhv 

aXXa iiroiTiSav h ahru) 

ymA sTToiriSav ahruj 

oda. ridiXrisar 

Kadug yiy^aTTai W aurov. 

oxiTug xa/ o u'lhg roy 

dvd^ui-~ou 'Ka.Gyin 

W aurwc. 



" Ka/ sX&ijv 

'TT^Og TOV o^Xov^ 


^^ Kai Xsyojv Ku^is, iXsi]66v 
flOV TOV v/6v, 

on ciXrivia.Zirai 

■/.ai Kaxug 'Kaeyjr 

rroXXaKig ya^ •iri'Tmi 
iig TO Tug /tai ToXXd'/iig 
iic TO udu^. 
•'^ Ka! TPOff^vsy/.a, auTov 

^* Kal sXduv 

•Ttoog Tovg /MaOrjTag 

sidsv oy7.ov 'TToXvv 

"TSf / auToug xai y^ajJ^iJ^aTitg 

auvZ^riToZvTag axjToTg. 

^^ Kai svddg 'xag 6 

'oyXog /dciDTig auTov 

s:^il]a/j!.Qyidri(rav^ xa! 


riG'TcaCpvTO avTot). 
^^ Ka! iTrriguiTYiSiv 
[Tovg you/ji,/j:,aTiTg^ 
aiiTobg T/ SijvZriTiT~i Tohg 
avTOvg ; 

" K«/ d'TTSKoil)?) auTSj 
sTg i% TOV oyXou 
AiddgxaXi, TJviyxa 

TOV viov /MOV 'TT^Og <TS, 

i^ovTa Tvsv/Ma aXaXor 
^^ Ka/ o'Tov idv 
avTov KaTa,XdQj^, 

hriSgii avTov, 

xa! d(p^i'^si 

xa! T^fC^ii Tovg ohovrag 

xa! ^Yj^aiviTar 

See V. 22. 

^^ ^EysviTO ds Tp l^rii 
7}fjA^a xaTsXdovTCov avTuv 


a^vTu/ 'o)(Xog 'rroXvg. 

^® Ka; idou 

dv^^ aTO TOV oy^Jiv IZofiSiV 

Xiyuv AiddiyxaXs, hsofiai 

GOV, i-TT/CXs-^ai it! TOV v'lov 

/Mou, OTi fjjOvoysvTjg /Moi sdTiv^ 
^^ Ka! idov Tvivf^a 

Xa/xCdvsi avTov 
xa! st,aifvYig xod^ii 
xa! S'Tra^dffssi avTov 
fMSTa d(ppov, 

xa! /Moyig d'Xoyjjig'c7 d', 


^"^ Ka! i8i?}&rjv 

Matthew X^'II. 12. 

and they knew him not, 
but have done unto him 
whatsoever they listed : 

likewise shall also the 
Son of man sutler ol" them. 


Mark IX. 13. 

and they have done unto him 
whatsoever they listed, 
as it is ^vritten of him. 


Luke IX. 37. 


Christ casts oitt a Deaf and Dumb Spirit. 

^* And when thev were come I ^* And when he came 

to the multitude, 

there came to him 

a certain man, 
kneeling down to him, 
and saying, 

^^ Lord, have mercy on 
my son : 

for he is lunatic, 

and sore vexed : 

for oft-times he falleth 
into the fire, and oft 
into the water. 
^^ And I brought him to 
thy disciples, 

to his disciples, 

he saw a great multitude 

about them, and the scribes 

questioning with them. 

^^ And straightway all the 

people, when they beheld 

him, were greatly amazed, 

and, running to him, 

saluted him. 

^'^ And he asked the scribes. 

What question ye with 

them ? 

^^ And one of the multitude 

answered and said, 
IVIaster, I have brought 
unto thee my son, 

which hath a dumb spirit ; 
^^ And whei'esoever he 
taketh him, 

he teareth him ; and 
he foameth, 
and gnasheth with his 
teeth, and pineth away : 

(See v. 22.) 

and 1 spake to 

thy disciples that they 

^^ And it came to pass, that 
on the next day, when they 
were come down from the 
hill, much people met him. 

^8 And, behold, 

a man of the company 

cried out, saying^ 
Master, I beseech thee, 
look upon my son : 
for he is mine only child 
^^ And, lo, a spirit 

laketh him, and he 
suddenly ci'ieth out ; 
and it teareth him that 
he foameth again : 

and, bruising him, 

hardly departeth from him, 

*° And I besought 
thy disciples to 





Mauk IX. 18. 

Luke IX. 40. 

ro?j ix,a&y\Ta7c, aov, 

r(}7g ij.a^firrifg Gov 

rojv fj,adrjruv (Sou 

hr/, avTo h/XaXcoffiv, 

ha, SKZd'/.MGiv auTo, 

%ai o\)% ridwridriSav 

Kal oh-/. "tsyjjCav, 

Kal oxj/i r,hwy]&riSa,v. 

ahrhv "^igaTivgai. 

" ^ A'TQ'/.^idilg ds 6 ' 


■^^ ' O h\ d'TTO/igidslg avToTg 

*^ '' A'lroKOidilg hs 6 'Jy}Goug 

si-TTiv ' n yi'jsa ci-rKS 


Xijii 'n yivid d'KiGTog^ 

ii'TTiv ' n yivid dirierog 

xai dis<Jr^a/iLfji.sv7j, 

Kal oisorPafM/xivri, 

gug ToVs //.St)' ■j/Awi' ' 

Goihai ; 

scijc 'TTori TPog vfMag s<ro/Jbai; 

sojg irliTi 'icofJMi 'zoog v/j^dg 

iug "TToVs dvs^o/j^ai VfLOJv ; 

SCtig 'TTOTS dv'i^OfJMI \JH,OJV ; 

Kal d]/'s^o,'/,ai b//,oJv ; 

fi^ir's (Mi aiirov udi 


f s^ST-£ aurhv -Tt^hg /jl,s. 

•irgoadyayt uds 
rov u'lov aov. 

^° Kal yjt/sy/iav avrov T^hg 

** "En ds T^ossg^of/j'svou 

auTov /iai ihojv ahrov^ 

abrob s'»|?3^£c abrh 

TO Ti/su/Aa sudijg 

TO daipboviov 

savd^a^iv ahrd<j, 

Kal gwiG-Trd^a^BV 

Tiai 'TTiGuv iiri rr^g yr^g 

SKvXlsro d<p^i^Cfjv. 

^^ Kai hirrjpdiiTneiv rhv -ra- 

Ts^a avTou Yloeog x^oMog i6- 

rtv ug Tovro ysyovsv abrui ; 

6 hi si'TTsv 'Ex 'Ttaihio&ir 

See V. 16. 

^^ Kai •TToXXd'/.ig Kai tig 
•TTv^ abrov 'iZaXiv xat iig 
vdara, ha d'TtoXsCr^ ahror 
dXk' ii ri dvvrj, (So/idT^eov 
Tjfirj CTXayy^vlsdsig 1^' 

^^ 'O ^« 'iriSoZg sT'TTSv aurS) 
ri) E/ dvv'/j ; 'xdvra bmard 
TU) manvovTi. 
^* Evdvg xfK^ag o 'Trarri^ 
rou 'Traidiou sAsyiv riiSTiboy 
jSoTjdst /JjOu rri d'XiGria. 
^^ "ihojv hi 6 'irisovg on 

S'TrKSUVTo's-^il op/X&j, 

^® Kal siriTi/Mi^ffiv 


sviTi firiCiv hi ''iTidobg 

aurw 6 'irjffovg, 

rSJ 'TTViv/xari rui d>ca6d^rui 

Xsycov avTU) To ciXaXov 

Kai KM(phv ■■jviZ/Ma, syoj 

s':nrd6(S(ii eoi, 'i^sXds 

1^ avTov Kal (JbriKiri 

ii(SiX6'fig ilg alrov. 

^^ Kal K^d^ag Kal ToXXd 

ru) itnbiian rS) dKadd^Ttfj, 

zai l^riXQiv aii o.hroZ 

ffTa^d^ag e^/i}Jiv 

rh haiiMoviov 



IMatthew XVII. 16. 

and they could not 
cure him. 

^^ Then Jesus answered 
and said, O faithless 
and perverse generation, 
how long shall I be 
with youV how long shall I 
suffer you ? Bring him 
hither to me. 

See V. 15. 

^® And Jesus 
rebuked the devil ; 

and he ile.parted out of him 

Mark IX. 18. 

should cast him out ; 
and they could not. 

^^ He answereth him, 
and saith, O faithless 
how long shall I be 
with you ■? how long shall I 
suffer )ou ? Bring him 
unto me. 

^° And they brought him 
unto him : and when he 
saw him, 

straiglitway the spirit 
tare him ; 

and he fell on the ground, 
and wallowed, foaming, 
^^ And he asked his father. 
How long is it ago since 
this came unto him? And 
he said, Of a child. 
^^ And oft-times it hath cast 
him into the fire, and into 
the waters, to destroy him : 
but if thou canst do any 
thing, have compassion on 
us, and help us. 
"^ Jesus said unto him. If 
thou canst believe, all things 
are possible to him that 

^* And straightway the fa- 
ther of the child cried out, 
and said with tears. Lord, 
I believe ; help tliou mine 

^'' When Jesus saw that the 
peoi)le came running to- 
gether, he rebuked the foul 
spirit, saying unto him. 
Thou dumb and deaf spirit, 
I charge thee, come out of 
him, and enter no more 
into him. 

"^ And the spirit cried, 
and rent him sore, 
and came out of him ; 

Luke IX. 40. 

cast him out ; 

and they could not. 

*^ And Jesus answering, 

said, O faithless 

and perverse generation, 

how long shall I be 

with you, and 

suffer you ? Brin(j thy son 


*^ And as he was 

yet a coming, 

the devil threw him down, 
and tare him. 

And Jesus 

rebuked the unclean 



Matthew XVH. 18. 

KTo TTJg M^ag ixahrig, 

^^ Tors T^oeiXdovng 

xar Jdlav sicrov 

A/a ri yjfiiiTg oux. ^ovv^drj/JAv 

JxSaXs/i' avro ; 

20 peculiar to Matt. 
^^ TovTO ds TO y'ivog 
ohx iZ'TTO^svirai vrjSTSia. 

Mark IX. 26. 

%ai syhiTO uxSii vix^og, 

uGTS roug ToXXoOg "kiynv 

iV/ a.'ffi&aviv. 

^^ '0^2 'irjffovg n^aTTiSag 

auTov rr^g %£/?&? 

riyn^iv ahroVy 

■/.ai dvierrj. 

^^ Kai ilezX&ovra avrhv 

iig oJxov, 01 iLa&rirai aurou 

%ar idiav s'Tyiputuv avTov 

"Or; >5/^s7j oiix Tjdut/rjdrj/xsv 

sxCaAsTv avro ; 

-® Kat iiinv avToTg 

Tovro TO y'svog 

£v ohhivi hiivaTai i^iX6i7v 

ii [XiYi Iv 'X206iV)(r,. 

(xcc/ )irj(iTiia.) 

Luke IX. 42. 

xai luffaro tov 'TraTSa 
xat avsdcijxsv avrov 

rui 'TTUT^l avTov. 


Christ foretells his Sufferings and Resurrection. 

^^ ' Ava(jT^s(po/j.svuv dsavTuv 
SV T'/j TaXiXaia 

iJ<7riv auToTg 6 'IjjffoD; 

MsXXii 6 v'lhg tov Uvdcoi'Tto'o 


sig '^it^ag dvd^W'Tojv, 

^^ Kai ccToxTSvouffn avrov, 

xai TT] TPirp yifJjS^cc 


Kai sXu-Trrjdriffav ff<p6d^a. 

^° KdxsT^iv s^sXdovTsg 
'ira^iiro^ivovTO bid TTjgTaXi- 
Xaiag, xai ov% 7\di\iv ha 
Tig y^or 

^^ ''VMhaexiv ydg 
Tovg [JMQriTdg avrou 
xai sXsysv avroTg 

or/ 6 vihg tov dvd^uTOv 


iig yj7oag dv&^u-Tuv, 

xai d'TToxTSvovdiv avTov, 

xai d'TToxTavdiic 

[Mird T^sTg rjfts^ag!T-i]r>iTai. 

^' O/' hi Tiyvoovv TO j5)//t.a, 

*^ 'EJ'Tiv Tghg 

TOvg ii,a&r\rdg avTov 

** Qicdi v/u,iTg iig Ta utu 
v/j^uv Tovg Xoyoug rouroug' 
6 yd^ v'jbg tov dvd^w'Trov 
/jjiXXii 'ra^adldoedai 
iig y(iT^a,g dvd^cti-rruv. 

O'l di rjyi/oovv to hrifjja 



Matthew XYII. 18. 

Mark IX. 2G. 

and he Avas as one dead ; 

insomuch that many said, 

lie is dead. 

^' But Jesus took him 

by the hand, 

and lifted him up ; 

Luke IX. 4:2. 

ami the child was cured 

and he arose. 

and healed the child, 

from that very hour. 

and delivered him ai>ain 
to his father. 

^^ Theu cauic 

^^ And vfliQW he was come 

the disciples to Jesus 

into the house, his disciples 

ajmrt, and said, 

asked him privately. 

AVhy could not we 

Why could not we 

cast him out? 

cast him out ? 

20 pecuUar to Malt. 

'^^ And he said unto them, 

*^ Ilowbeit this kind 

This kind 

goeth not out 

can come forth by nothing, 

but by prayer and fa.sting. 

but by prayer and fasting. 


Christ Foretells his Sufferings and Resurrection. 

22 And while they abode in 


Jesus said unto them, 

The Son of man shall be 

betrayed into the hands 

of men ; 

^ And they shall kill him, 


the third day he shall 

be raised again. And they 

were exceeding sorry. 

^''And they departed thence, 
and passed through Galilee; 
and he would not that any 
man should know it. 

^^ For he taught his disciples, 
and said unto them. 

The Son of man is 
delivered into the hands 
of men, 

and they shall kill him ; 
and after that he is killed, 
he shall rise the third day. 

^^ But they understood not 
that saying. 

•*^ He said unto his disciples, 

''^ Let these sayings sink 
down into your ears ; for 
the Son of man shall be 
delivered into the hands 
of men. 

*^ But they understood not 
this saying, and it was hid 



Matthew XVUI. 1. 

Mark IX. 32, 

Luke IX. 4.5. 

Tovro^ xai Yjv 'TraoaxsKa'Av/J.- 
/x'sMov a-' ahruv ha ih7\ a'la- 

6(fivrai auro', xa/' 
s(poQoxJvTo iouTtjaai avTov 
■■xi^i ToZ ^yi/jbarog rovrou. 


The Disciples contend who should be Greatest. 


Tig a^a /uusi^uv ssriv 

iv rfj (SaSiXila ruv ouoavuv ; 

'jraihiov sffrrissv avro 
ev /jj'iCM auTOjv. 

3-4 peculiar to Matt. 
^ Kai og av 

ts^Tirat 'iv -Traidiov roiourov 
I'TTi Tw OMOiJuari /xou, 

^^ Kai ^Xdov iic, Kacpana- 
ou/A. Ka/ hj rfj oixia ysvo- 
fMvog S'?rr}ou)Ta avTovg 
T'l sv rfj obui disXoyj'l^sadi ; 
^* O/ ds sSKjjTMr 'TT^og dX- 
XrjXoug yao 

disXs^Sriffav sv rrj odui 
rig iJbiiZ^o)v. 

^^ Ka/ xadigag spuvrjSiv 
rovg dudsTta xai Xsyii 
avroi'g E/' rig ^eXs/ v^urog 
ihai, sarai 'Trdvruv sffya- 
rog xai Tavruv hidxovog. 

^^ Kal Xa^obv 
Taidiov s'crjjffsv ahro 
sv fjjSS(jj auruv^ 
•/.ai Si/ay xaXigd/jjivog auro 
ii'Xi'j auroTg 
" "Og dv 

h rojv roiourcov TaidiMV ds- 
^rirai sti rui dvo/z^art fiov, 
sfcs hiyj.rai' 
%ai og dv b/j,s d'lyrirai, 
O'j/i s/jbs bsyjrai dXXd 
rhv d'TToarslXavrd ,«.£. 
See V. 35. 

*^ E/ciTJX&iv di hiaXoyiSfLhg 
sv auroTg, rh rig dv I'/yj /jjii- 
Z^Mv auruv. 

See V. 48. 

*'' ' Ods^Irigovg Jduv rhv dia~ 
XoyiGixov rTJgxa^diag aurwf, 

'raihiou ssrrjasv auro 
Ta^' saurw, 

*^ Ka/' ii'Xiv avroi'g 
Og sav 

d's^rirai roZro rh 'jraidiov 
STi rui ovofLari [Mov, 
SIMS h'sysrar og sdv s[ms ds^rjrai, 

rhv aTOffrsiXavrd /mi' 
yd^ /Mi'/C^on^og sv 'Trdffiv 

Matthew XVIII. 1, 



Mark IX. 32. 

and were afraid 
to ask him. 

LuKK IX. 45. 

from them, that they per- 
ceived it not : 
and they feared 
to ask hira of that saying. 

Thk Disciples contend wuo should be Greatest. 

^ At the same time came 

the disciples unto Jesus, 



is the greatest 

in the kingdom of heaven ? 

^ And Jesus 

called a little child 
unto him, and set him 
in the midst of them. 
3-4 peculiar to Matt. 

® And whoso shall receive 

one such little child 

in my name receiveth me. 

^^ And lie came to Caper- 
naum : and, being in the 
house, he asked them. What 
was it that ye disputed 
among yourselves by the 
way ? 

^ But they held their 
peace : for by the way 

they had disputed 
among themselves who 
should be the greatest. 

^^ And he sat down, and 
called the twelve, and saith 
unto them, If any man de- 
sire to be first, the same 
shall be last of all, and 
servant of all. 
3s And he 

took a child, 
and set him 
in the midst of them : 
and when lie had taken him 
in his arms, 
he said unto them, 
^^ Whosoever shall receive 
one of such children 
in my name, receiveth me ; 
and whosoever shall receive 
me, receiveth not me, but 
him that sent me. 
See V. 36. 

*« Then 

there arose a reasoning 
among them, uiiich of them 
should be greatest. 

See V. 48. 

*^ And Jesus, perceiving 
the thought of their heart, 
took a child, 
and set him 
by him, 

*^ And said unto them. 

Whoever shall receive 

tliis child 

in my name, receiveth me; 

and whosoever shall receive 

me, receiveth 

liim that sent rne : 

for he that is least among 



Matthew XVIII. G. 

^ "Oj ^' ciV gxavdaXisri 
'ivci ruv f/^iK^uv rovTUv 
ruv ■ridTivovTUv iig sf/:,;, 
(SufLf'spii ahriZ 'iva 
'A^i/jjUddfi /J^vXog ovtxhg 
sig Tov TgayriKov avrou 

rui irsXajsi rrig ^aXaCfTjjg. 

7 peculiar to Matt. 
8 E/ hi 

jj yjcip dnv 95 6 Tovg sou 
ffaavdaXi^ii Ce, 

%ai j3uXi a^rh ffou. 

xaXov Coi sffriv 

s/gsXdtTv ilg rrjv (^oj/i" 

^uXhv rj xvXXov, 

71 duo %£/fcc? V hvo Todag 

'iyovra iSXrj&T^vai 

tig TO Tug rh aiojviov. 

Mark IX. 38. 

^^ "Epyi auTU) b 'ludwrjc 
Xsyuv AiddS/caXs, s7dofMsv 
Tiva sv Tw hvoiLari co'j 
szCaXXovTU dai/jbovia, 
og oux dxoXovhTrjf/jTv, 
xai bzojXvo/j^sv avrov. 

^^ 'O dh 'Irjsoug sTtsv 
Mji xoiXunn avTov 
ovostg ydg sgtiv og to/^iTs/ 
dviia,aiv s-iri rui ov6iJ.ari (JjOV 
%ai buvyjSirai rayjj %a%o- 
XoyricSa'i fjjV 
*° "Oc yd^ ovx 'icTiv 
xaS rjfJjCtJV, VTSP rjijjCJijv sdriv. 
*-^ "Oc yag a\i TOTiafi hfLag 
■TTorri^iov vdarog sv ovo- 
[MO(,Ti on X^iUtou s6ts, 
d/MYiv Xiyui \jijj7v on oh firj 
d'TToXsasi rhv fJbisShv avrov. 
^ Kai og av gzavdaXiff'/j 
sva Tuv fjjix^cov 
Tuv nrisnv ky^ovruv., 
xaXov idnv avrOj fiaXXov u 
iTi^ixiirai iJjvXog ovixog 
TB^i ^ov T^dy^yjXov avTov 
xai (3sCXy}Tai sig 
rrjV ^dXaciSav. 

^^ Kai sdv ffxavdaXiZ,'fl cs 
r] x^'§ <^ov, 


xaXov sdTiv Gi xvXXhv 
iiSiXQih ilc rrjv 'C^w/jv, 

71 rdg dvo yiioag 

'iy^ovra d'XsXdsTv 

lig TTjV ysivvav, 

iig rh ffC/g ro ddisffrov. 

(** "Otov 6 gxujXti^ avruv 

ov rsXivra xai rh tD^ ov 


Luke IX. 48. 

iifiTv V'xd^y^uv, ovrog sanv 


*^ ' A'iToxoi&iig hi 'Iwai/i/jjj 

ii'TTiv 'E'T/ffrara, s'l'do/Miv 

T-zifa siri rQj ovofj.arl <sov 

ixZdXXovra baiijAvia^i 

xai ixcA}Xvsa/Msv aurhv 
on ovx dxoXovQu [Mis' tj/xuv. 
^'^ E/Vsi/ ds <7roog avrov 6 'I)]- 
ffovg M^ xuXvirs' 

og yao ovx idriv 

xaff vfiyoov^i ucrsj v/jmv hriv. 



Mattuew XVni. 6. 

" But tvJioso shall offend 
one of these little ones 
which believe in rae, 
it Averc better fur him 
that ii millstone were /ion^ecZ 
about his neck, and that 
he were drowned in 
the depth of the sea. 

7 peculiar to Matt. 
® Wherefore, if thy hand 
or thy foot 

ofll'nd thee, cut them off, 
and cast them from thee : 
it is better for thee to 
enter into life halt or 
maimed, rather than 
having two hands, 
or two feet, to be 
cast into everlasting fire. 

Mark IX. 38. 

^^ And John answered him, 

saying, Master, we saw 

one casting out de\ils 

in thy name, 

and he followeth not iis ; 

and we forbade lilni, 

because he followeth not 


'^^ But Jesus said, 

Forbid him not : 

for there is no man which 

shall do a miracle in my 

name, that can lightly speak 

evil of me. 

*° For he that is not 

against us is on our part. 

*^ For whosoever shall give 

you a cup of water to drink 

in my name, because ye 

belong to Christ, verily I 

say unto you, He shall not 

lose his reward. [fend 

*^ And whosoever shall of- 

one of these little ones 

that believe in me, 

it is better for him 

that a millstone were hanged 

about his neck, and 

he were cast into 

the sea. 

*3 And if thy hand 

offend thee, cut it off : 

it is better for thee to 
enter into life 
maimed, than 
having two hands 

to go into hell, into the fire 

that never sliall be quench- 


** Where their worm dieth 

not, and the lire is not 


Luke IX. 48. 

you all, the same shall be 


*^ And John answered 

and said, Blaster^ we saw 

one casting out devils 

in thy name ; 

and wc forbade him, 
because he followeth not 
Avith us. 

^° And Jesus said unto him, 
Forbid him not : 

for he that is not 
against us is fur us. 



Matthew XVIII. 9. 

See V. 8. 

^ Kai SI 6(pdaXfjj6g sou 
(jzavdaXi^si si, 'i^$X$ 
axjTov xai (3dXs d'TTo ffou' 
jtaXoi/ Go! sdTiv iMov6<p- 
da.X/j.ov iig rriv 
Z^ur\v iissXdsTv, jj duo 
hf)&aX[iovc i^ovTaj3X7jdrj]/ai 
iig Trjv yssvvav rov irupog. 

IMark IX. 45. 

*^ Kai idv 6 Tovg sou S/tay- 
daXl^Tj s$^ d.'xo'/.o-^ov aurov 
naXov ssrh ss sissXhTv 

iig TTjV ^OJ'/jV ^'jjXoV, 7j Toug 

duo Todag 'iyovra ^Xr\dr\vai 

I'lg T-fiv yiiV)iOLv. (*^ "Otok 

6 (TxwXjj^ tiuroiv ou tiXiutu 

'/.at TO 'TTu^ oi) sCsvvvTai.) 

*^ Kai sdv 6 b(p&aX[jjog sou 

sxavbaXi'Cri ss, sxCaXs 


zaXov sstiv ss fiovotp- 

QaXfLov iissX6s7\i zig rriv 

(SasiXsiav tou Qsou, jj duo 

h(p&aXiiougs')(o^ra (SXyidi^vai 

sig yUvvav (rou TUPog), 

*® "O'xou 6 SK'JoXri^ aurSov 

ou TiXsura %ai to tup ou 


*^ Udg yd^ rrufi dXisSyjSs- 

rai, xai TaSa ^usia dXi 


^° KaXhv TO dXag' sdv 8s 

TO dXag dvaXov y'svrjTai, 

sv t'ivi auTO d^TuSiTs ; 

s-)(iTs sv sauToTg a/ia, 

Koil siprivsusTs sv dXXrjXoig, 



Jesus enters Judea, and is questioned about Divorces. 


^ Kai sy'ivsTO ors srsXsssv 

6 'irjSoug Toug Xoyoug tout- 

oug, ijATYiosyi diro Tr\g TaXi- 

Xaiag Kai riXdsv iig rd o^ia 

Trig 'loudatag 'Tt'soav 

Tou 'lo^hdvou. 

^ Kai riKoXoiidriSav 


^ Kai s'/isTdsv dvasrdg 
s^ysTai sig rd. ooia 
rJjs Joudaiag Kai 'Trssav 
TOu 'lo^ddvou, 
Kai suvTToosuovrai rrdXiv 



Matthew XVm. 9. 

Mark IX. 45. 


See V. 8. 

*^ And if thy foot offend 
thee, cut it off : it is better 
for thee to enter halt into 
life, than having two feet 
to be cast into hell, into 
the fire that never shall be 
quenched ; 

*® Where theii' worm dieth 
not, and the fire is not 

' And If thine eye offend 

" And if thine eye offend 

thee, pluvk it out, 

thee, pluck it out : 

and cast it from thee : 

it is better /or thee to enter 

it is better for thee to enter 

into life 

into the kingdom of God 

with one eye, rather than 

with one eye, than 

having two eyes to be 

having two eyes to be 

cast into hell fire. 

cast into hell fire ; 

*^ Where their worm dieth 

not, and the fire is not 


*^ For every one shall be 

salted with fire, and every 

sacrifice shall be salted with 


5° Salt is good : but if the 

salt have lost his saltness, 

wherewith will ye season 

it? Have salt in yourselves, 

and have peace one with 



Jesus enters Judea, and is questioned about Divorces. 


^ He departed from Galilee, 
and came into the coasts 
of Judea hci/ond 
Jordan ; 
' And great multitudes 


^ And he arose from thence, 
and cometh into the coasts 
of Judea by the farther side 
ol' Jordan : 
and the people 



Matthew XIX. 2. 

aurw oyXoi 'iroXKoi, 

xai sBi^a'TTiussv aurovg sxsi. 
^ Kai T^ooTJXSov aurui 
<i>apGaToi Tii^d^ovTsg 
avrov Kai Xsyovrig 
El s^sSriv (di^^^W'Tw) 
aToXiidat rr^v yuvaTy-aahrov 

xara -racav airiav ; 

* 'O ^s airoKDiQsig sT'tts)/ 


OuK dviyvurs on b Toi^sag 

d'TC doyy\g ci^e-v xai ^^Xu 

eiroiTiffsv aurovg ; 

^ Kai ii'TTiv " Kvsxa nvrov 

TtaraXu-^ii dv6^oiirog tov 

Tarsia xai ttjv /jj^jTiPa 

%ai xoXk7i6r}SiTai T'/] yvvar/J 

avrov, '/tai iGovrai o'l dvo 

iig ed^xa /Miav. 

*> "Xlcrrs ovxBTi s/V/V dvo 

dXXd ado^ [Jjia. "O oZv 

6 &iog ffuvi^sv^sv, avdpWTrog 

^ Asyou(j;v avruj 

T/ 01) V Mcoucjjj hiTiiXaro 

dovvai (SiQXiov d'TTosraaiou 

xai diToXvGai ; 

® Akyn aJjToTg 

"Ori Muija^g 

vfog TrjV sxXri^oxa^biav 

diToXvGai rdg ymaTxag 
v/xun' dv d^yjig h\ ou yi- 

yoviv ouTug. 

See V. 4. 

See V. 6. 

Mark X. 1. 

o^Xoi T^bg avrov, 
xai ug s/udsi rrdXiv 
sdldaffxsv avrovg. 

^ Kai 'irooSiXdovng 
i'Xyj^uirojv aiirbv 
E/' 'sc,i(jTiv dvd^i 
yvvaTxa d':roXvciai, 
crs/^a^oi^rsg avrov. 

^ ' O dl d'TTOx^iQiig iiinv 

See V. 6. 

See V. 7, 

See V. 8. 

Seev. 9. 

T/ vimTv hcTii7.aro Mwuff^g; 
* O/ hi ilitav ''E-~i7gi-^iv 
MwucJjg jSiQXlov d'—osrasiov 
y^d'^ai xai d'TToXvffai. 
^ 'O ^s 'Irjffoug ii'-sv auroTg 

Hfog rrjv GxX'/i^oxaodiav 
v/jlSjv iy^a-^iv u/xT'v 
rrjv ivToXriv ravrriv, 
^ 'Ato dh do-^g XTiuiug 

aoffsv xai S^Xy i-7roiyjffsv 


'' " Evixiv TOVTOU xaraXi'f^ii 

av6§uvog rhv -Trars^a ahrou 

xai rriv /jt^i^rsga, {xai 'rgoff- 

xoXXyjdrjffirai tpoc Trjf/ yv- 

valxa ahrov) 

® Kai 'ioonuj ot 8uo i'lg 




Matthew XIX. 2. 

Mauk X. 1. 


followed hiiu ; and 

resort unto him again ; 
and, as he was wont, 
he taught them again. 

he healed them there. 

' The Pharisees also came 

2 And the IMiarisees came 

iinto him, tempting liim, 

to him. 

and saying unto him, 

and asked him. 

Is it lawful for a man 

Is it lawful for a man 

to put away his wife 

to put away his wife ? 

for every cause ? 

tempting him. 

* And he answered and said 

^ And he answered and said 

unto them, Have ye not 

unto them. 

read, that he which made 

them at the beginnhig. 

made them male and female; 

® And siiid, For this cause 

(See v. 7.) 

shall a man leave fother 

and mother, and shall cleave 

to his wife : and they twain 

shall be one flesh ? 

(See V. 8.) 

® ^\'herefore they are no 

more twain, but one flesh. 

"What therefore God hath 

joined together, let not 

(See V. 9.) 

man put asunder. 

^ They say unto him, 


AVhy did Moses then com- 

What did Moses conmiand 


* And they said, Moses 

to give a ivriting 

suffered to write a bill 

of divorcement, and to put 

of divorcement, and to put 

her away? 

her away. 

^ He saith 

^ And Jesus answered and 

unto them, Moses, because of 

said unto them, For 

the hardness of your hearts, 

the hardness of your heart 

suffered jou 

he wrote you this precept. 

to put away your wives : 

but from the beginning 

•^ But from the beginning 

it was not so. 

of the creation God made 

See V. 4. 

them male and female. 
' For this cause shall a 
man leave his father and 
mother, and cleave to his 
wife ; 

See V. 6. 

* And thej twain shall be 



Matthew XIX. 9. 

See V. 6. 

og av a'TToXiiG'/} rriv y\jva7Ka 

Mark X. 8. 

siGiv duo dXXa fx^ia tfao^. 

^ "O o\jv 6 Qibg ffu/sZ^iu^ev, 

avdgoj'TTog ^rj ^ojpi^stu. 

^'^ Ka/ slg TYjv oixiav iraXi)/ 

0/ [Jjcidrirai --rrs^i tovtov 

i'Tjjfwr&ji/ a-jTov. 

^^ Kai Xiysi ahroTg 

"Oc sac diroXhcri rrjv yvva?'- 

/ta avTou za! 

yajUL'/jgrj aXkriv, ixor/arat 

k-TC (XUT'/jV 

^^ Kai sdv rxvrrj ditoKixsaGa 
rh\i civdga auTT^g ya/uuTjg/i 

Luke XVIIL 15. 


Christ Blesses Little Children. 

^^ Tors T^O(j'?)i/£p(]^>j(rai'«urw 
•Ta/8/a, /Va rag yilpag B'Tridyj 
axjToTg xal Tgoffsu'^rirai' 
01 ds [MadriTai 
s-rBTi'fjbrjgav auroTg. 
^* 'O as 'irjSovg 

" A(psTS rd Taidi'a 
iJjYi xoiiXusrs aurd sX&uv 
Tgog //.£• ruiv ydo toioxjtojv 
iffrh Yj jSaffiXiia tcHjv ou^av' 

^^ Kai T^off'sps^ov rxvTui i ^^ U^oSstpB^ovdi aurui Kai 
•zathia ha d-^'/jra/ avruv i rd /Sss^tj ha ahruv a'Ttrri' 

01 bi iMaoYirai 

I'XiriiJjMv ToTg '7rPO(f(pspovaiv. 

^* 'ldu)V ds 6 'irjGovg r\ya- 

m%ry\Siv %a\ slriv ahroTg 

" AtpsTi rd Taidia 'i^yiG^ai 

ir^hg /^£, iM'}^ xCfiXviTi avrd' 

TMv yds ToioljToiv ssriv 

Tj ^adiXiia rov <diov. 

^^ ' AiiiY\v "k'iyu) {j'xTv, og sd'j 

IL-fi ds^rjrai rr^v (BaaiXiiav 

rar idovreg ds o'l fLadrjrai 

s'XSTi/Muv aiiToTg. 

^^ 'O 6s 'irjsovg ■rrPosx.aXs- 

ediMsvog ahrd slirsv 

" ApSTS rd iraihia s^-)(ss&ai 

■TTPhg /j,s Kai /j^rj kojXvsts av- 
j rd' ruv yd^ rotouruv s<Srh 

ri (SaffiAsia rov 0iov. 

^'^ ' Afj^r^v y.'syM •j//,/i', og dv 
I /x'/5 diBrirai r^v fSaffiXsiav 



Mattiikw XIX. 9. 

See V. 6. 

^ And I say unto you, 
Whosoever shall put away 
his wife, except it be 
for fornication, and shall 
marry another, 
committeth adultery ; 

Makk X. 8. 

one flesh : so then they are 

no more twain, but one 


^ ^V'hat therefore God hath 

joined together, let not 

man put asiuider. 

^° And in the house his 

disciples asked him again 

of the same matter. 

^^ And he saith unto them, 

Whosoever shall put away 

his wife, 


marry another, 

committeth adultery 

against her. 

^^ And if a woman shall 

put away her husband, and 

be married to another, she 

committeth adultery. 

Llkk XVIII. 15, 


Christ Blesses Little Children. 

^' Then were there brought 

unto him little children, 

that he should 

put his hands on them, 

and pra}' : and 

the disciples 

rebuked them. 

^* But Jesus 


Suffer little children, 
and forbid them not, 
to come unto me : 

for of such is 

the kinydoin of heaven. 

^^ And they brought 

young children to him, 

that he should 

touch them ; 


his disciples 


those that brought them. 

^* But when Jesus saw it, 

he was much displeased, 

and said unto them. 

Suffer the little children 

to come unto me, 

and forbid them not : 

for of such is 

the kingdom of God. 

^® Verily I say unto you, 

Whosoever shall not 

^^ And they brought 

unto him also infants, 

that he would 

touch them : 

but when 

his disciples saw it, 

they rebuked 


^° But Jesus called them 

unto him, and said. 
Suffer little children 

to come unto me, 
and forbid them not : 
for of such is 
the kingdom of God. 
^^ Verily I say unto you, 
Whvsoever shall not 



Matthew XIX. 15. 

Makk X. 15, 

Luke XVIII. 17. 

roD ©so'j ojc rraiolov, ov fjy/i 

ToZ @so\j ug 'xaihto'j^ ov /m^ 

siaiXdri sig a-or'/jv. 

iJff'sXd'fj i'lg a,uT/jv. 

^^ Kai svayxaXiffdfiivog 

aura /.arsuXoysi, 

^^ Kai ivikig rag ;^£/Jas 

Tidsig rag %s/^as 

ahroTg svo^ivdrj sxiTdsv, 

sV aura. 


Christ's Ansaver to the Rich Young Man. 

16 Kai Idou 

iJg irpoez'K&ijv 

iiiTiv AiddsxaXs, 
ri dya^hv Toirjgoj ha 
gy^uj Z,uri\i aidomov ; 

" ' O dh sI'TTiV aVTUI 

T/ fis ipo)Tag 'Kigi rov dya- 
^oS; f/$ l(Srh 6 dya&og. 
(6 0£oj) E/' bs '^'zXiig ug 
rr^v ^(Jiriv ilgsXSiTv, 
T'/j^si Tag svToXdg. 
^^ Aiysi axjTui Uoi'ag ; 

6 ds ^IfjffOVg iJ-TTiV To 

oxj (povivffiig, ov fjjoi^svsng, 
ov KXi'^sig, ov -^sudo/Ji^a^- 

•'^ T//Aa Tov 'Trars^a zai 
T^v fj,r}Ti^a, Kai dyai:r,(Siig 
TOV vXriCiov SOI) wg Giavrov. 
^° Asyii avTw 6 vsavioxog 
Uavra ravra 

1^ Ka/ s-/.~o^suofJyS'Jou avrov 

iig o86v, 

'aPoadgafj^oji/ iig yovvrsTrjffag avrhv 

siryi^dora avrov 

AiddffKaXs dyads, 

Ti voirjeoi ha 

Z^uriv aluviov -/tXri^ovofj^Tiac/j ; 

^^ ' O dh 'iri^ovg ii-zsv avrOj 

T/ //,£ Xiysig dyadov ; 

ovdsig dya9og si [ir] iJg 


1^ Ta? hroXdg oJdag 

Mr} /tioi^ivdpg, //.'/^ <po'JivGr,g, 
H,y\ /iXs^^rig, [M'}\ -^svdo/ 
TV^rjGrig, [Mri d-~oGrz^7i(i'fig, 
Ti'/xa TOV irars^a ffou xai 

TTlV fJ^'/jTS^a. 

^^ ' O ds d'-oxPiQsigsi'TTiv av- 
TM A/daC/caXj, ravra irdv- 


S':ryj^ujr7i<jsv rig avrov a^yo^v 
Xiyc/jv AiSdffzaXs dyafs, 
ri 'Troi'/jffag 

i^MYiv aiu)viov xXrioovo/jj'/jSca ; 
1^ E/Vsy ds avroj 6 'iriffovg 
T/ fis X'sysig dya&ov ; 
ovhsig dyadhg si (i,r\ iTg 
6 0s6g. 

-° Tag hroXdg oJdag 

H,r\ iJjOiysv(Srig, /y,}^ (povivgr^g, 

iMYi JcXs-vj^^jj, [j.rj -^svoo/Jba^- 


rifjja TOV irar's^a gov /tai 

rriv fjb?ir's^a gov. 

21 ' O ds Sl-TTSV 
Taura 'Kavra 



Matthew XIX. 15. 

^^ And lie laid his hands on 
them, and departed thence. 

Mark X, 15. 

receive the kingdom of God 

as a little child, he shall 

not enter therein. 

^^ And he took them up 

in his arms, 

put his hands upon 

them, and blessed them. 

Luke XVIII. 17. 

receive the kingdom of God 
as a little child shall 
in no wise enter therein. 


Christ's Answer to the Rich Youxg jMan. 

»" And, behold, 

one came 

and said unto him, 

Good Master, what good 

thing shall I do, that I may 

have eternal life ? 

^' And he said unto him. 

Why calkf^t thou me good ? 

there is none good but one, 

that is, God : 

but if thou wilt enter 

into life, keep the 


^^ He saith unto him, Which? 

Jesus said. Thou shalt 

do no murder. Thou shalt 

not commit adultery, 

Thou shalt not steal. 
Thou shalt not bear 
false witness, 

^^ Honour thy father 
and thy mother : 
and. Thou shalt love 
thy neighbour as thyself. 
^ The young man 
saith unto him, 
All these things have I 

^^ And when he was gone 
forth into the way, 
there came one running, 
and kneeled to him, 
and asked him. 
Good Master, what 
shall I do that I may 
inherit eternal life ? 
^^ And Jesus said unto him. 
Why callest thou me good? 
there is none good but one, 
that is, God. 

^^ Thou knowest the 

Do not commit adultery, 
Do not kill, 
Do not steal. 
Do not bear 
false witness, 
Defraud not, 
Honour thy father 
and mother. 

^° And he answered 
and said unto him. 
Master, all these have I 

^^ And a certain ruler 

asked him, saying. 
Good Master, what 
shall I do to 
inherit eternal life ? 
^^ And Jesus said unto him, 
Why callest thou me good? 
none is good, save one, 
that is, God. 

^° Thou knowest the 

Do not commit adultery, 
Do not kill, 
Do not steal, 
Do not bear 
false witness. 

Honour thy father 
and thy mother. 

^^ And he said, 
All these have I 



Matthew XIX. 20. 

IpuXaga* Ti STi usrs^ai • 

E/ ^iXs/g rsXsiog shai, 
v'xa'yi 'ruiXr,g6v sov ra, 'o'xd^- 
yovra Kcci dog roTg 'Trru^oTg, 
■/Ml sE.sig '^riffau^hv h ohoa- 
voTg^ 'A'/.i dsvc'O d'AoXovhi /j^oi. 

^^ \\x.o\j6ag hi 6 Miavisxog 
(rov Xoyov) ccjriXQiv 


*•* ' O ds 'Iriffovg sT'TTiv 
ToTg /xadriTaTg avrov 
' A/Mriv A=yw v/j,r^ oti 
'TrXoiiotog b'oS/ioXMg sJcaXsu- 
GiTai iig T'/jv (iaau.iiav 
Tuv ohiavuiv. 

XiyCf} vfih', 


■/.diiTiXov hid Tswryj/Jyarog 

pa^ibog iiseXdeTv ri TrXoliffiov 

iig rrjv [SaaiXsiav rZv ov^a- 


^^ ' A/iovaavTBg hi o'l [x,adriTai 

i^iiX/jOSovTo a<p6doa 


Tig douL hovarai gu&rjvai ; 

26 'E,kxi-4/as ds 

Mark X. 20. 

s<puXa^dfJb'/lv STi vscTYjTog 


2^ ' O d's 'irinovg l/j^ZXi-^ag 
aiiroj riydT'/ifftv ahrh xai 

si-TTiv aurui "Ev ffs hcnosT' 

'xj'XCLyz ocia s'^S'S TUAriffov 

xai hog 'XToyyjiTg, 

xa/ 2g£/s Sjjtraugoi' h ov^a- 

fw, Kai hiv^o d'AoXovhi fj^oi 

doag rov sra\)gov. 

-^ ' O OS GTuyvdffag 

iiri Tw Xoy'jj K-~yiX(}sv 


71 V ydo 'iyjiiv -ArrjiJ^ara rroX- 


2^ Ka^ irioiZXi-^diiiivog 

6 'Irjffovg Xsyn 

ToTg [Ma^YiTaTg abroZ 

Uojg hv(J/i6Xetig o'l rd %^55- 
l^ara 'iyovng s,ig rriv ^affi- 
Xsiotv Tov Qsov s/VsXsiffoi/- 

^^ O'l hs /Jja^Tirai sda/JyQov'jro 
s-tt} ToTg Xoyoig ahrou' 
hs 'lyjdoug'TdXivd—ox.Pihig 
Xsysi avroTg TsKva, tw; hva- 
zoXov ssriv rovg 'Tn-Troidorag 
hir} y^yi!J.a6iv sig r-^v jSuS- 
i?.siav TOV &SOV s'iGsXdiTv. 
"^ ^jy.O'itfjirsc/ov s(j-i\i 
■/.d/j,7iXov hid rrig r^u,uaXidg 
rrig '^a(pihog hisXhTv ri itXoij- 
(Siov sig rriv jSaSiXsiav rov 
&SOV siosXQslv. 
26 o; hs 

'TTSPisaSig s'^STX-/j(jSo)iro 
Xsyovrsg t^o; savrovg 
Kai rig h-ovarai cudrivai ; 
2^ ' E,(J!jQXs'^ag avroTg 

Luke XVIIL 21. 

sfuXa^a sx vsorrirog. 

22 'Ajcoiffag hs o 'Irjsovg 

siTSv avrw 

"Eti sv coi XsiiTsr 

'xdvra osa 'sysig TruiXnaov 
xai hidhog Trwp/o/i:, xa/ 

st,iig '^Tjffav^hv sv ToTg ov^a- 

VoTg, 7MA OSV^O d'MXo'odsi iJjOI. 

2^ ' O ^= d'Aohaag 


'TioiXu-TTog sysv'/;6'/}' 

rjv ydo irXobsiog c(pohoa. 

"* 'ihuv hs avTov ('TrspiXu'~ov 
ysvo/J^iim) 6 ^Ir^GoZg sJ-ttsv 

Uughuff'/ioXc/jg o'l Tdygr^jja- 

ra, syovTSg sig rrjv l3acTiXsia\/ 
rov &SOU siSTo^svovrai' 

^^ EuxoTw-stov ydo sGriy 

y.d'MrjXov hid riyi;Marog 

^sXovrig sissXdsTv r^ ■rrXoueiov 

sig rr\v ^asiXsiav rov Qsov 


26 EiTov hs 01 d'AovSavrsg rig hvvarai ou^rivai ; 



31L\TTUEW XIX. 20. 

Mark X. 20. 

Luke XVUI. 21. 

kept from my youth up : 

observed from my youth. 

kept from my youth up. 

wliat lack I yet ? 

" Jesus 

^^ Then Jesus, beholding 

-- Now, when Jesus heard 


him, loved him, and said 

these things, he said 

unto him, 

unto him, 

unto him. 

If thou wilt be perfect, 

One thing thou lackest : 

Yet lackest thou one thing : 

go anil sell that 

go thy w;iy, sell whatsoever 

sell all that 

thou hast, and give 

thou hast, and give 

thou hast, and distribute 

to the poor, and tliou shalt 

to the poor, and thou shalt 

unto the poor, and tliou shalt 

have treasure in hea^ en ; 

have treasure in heaven : 

have treasure in heaven : 

and come 

and come, take up the cross, 

and come. 

and follow me. 

and follow me. 

follow me. 

^'^ But when the young man 

"^ And when he 

heard that saying, he went 

heard this, he was 

away sorrowful : 

^^ And he was sad 

at that saying, and went 

very sorrowful : 

for he 

away grieved : for he 

for he 

had great possessions. 

had great possessions. 

was very ricli. 

^ Then said Jesus 

^^ And Jesus looked round 

°* And when Jesus saw 

about, and saith 

that he was very sorrowfiil, 

unto his disciples, 

unto his disciples. 

he said. 

Verily I say unto you. 

Tliat a rich man 

shall hardly 

How hardly shall they 

How hardly shall they 

that have riches 

that have riches 

enter into the kingdom 

enter into the kingdom 

enter into the kingdom 

of heaven. 

of God ! 

^* And tlie disciples were 

astonished at his words. 

of God ! 

^* And ag;iin 

But Jesus answereth again, 

I say unto you, 

and saith unto them. Chil- 
dren, how hard is it for 
them that trust in riches 
to enter into tlie kingdom 
of God ! 

It is easier for a 

^® It is easier for a 

-^ For it is easier for a 

camel to go through the 

camel to go through the 

camel to go through 

e>/e of a needle, than for 

eye of a needle, than for 

a needle's eye, than for 

a rich man to enter into 

a lich man to enter into 

a rich man to enter into 

(he kingdom of God. 

the kingdom of God. 

the kingdom of God. 

*^ When his disciples heard 

"-" And 

-^ And they that heard it 

it, they were 

they were 

exceedingly amazed, 

astonished out of measure, 


saying among themselves. 


]Vhn thrn can be save<l ? 

Wiio then can be saved? 

Who then can be saved ? 

-^ 15'it Jesus beheld 

^'' And Jesus, looking upon 



Matthew XTX. 26. 

Mark X. 27. 

Luke XVIII. 27. 

6 'IjjCoCI; s/Tsi/ ahroTg 

6 'Ij^iToD; y^iyti 

27 '0 bs s7-rsv Td 

ITaga avdpui'xoig rovro adv- 

riaja and^ojToig dduvarov, 

ddui/ara 'xa.od. dvdpdo'Troig 

varov sffriv, Traga ds &bSj 

dXX' oh Tata 0£w- 

Tavra BuvaTO,. 

'Trd'JTa yd^ hward hsriv 


^^ Tors drro/igidsig 

cra^a rw ©sw. 

'rraod roj 0s w ssrlv. 

6 n'lT^Oi iJlTiV 

28 "Ho^aro Xsys/i' 6 Tlsr^oc 

28 E/Vs'i/ ds n'sr^og 

ahrw 'iSoi) sj/i-s/s a<p7\%aiJ.iv 

a-jrw 'ibov rifj.sTg d(pri'/,afjusv 

'idoit 7][M,s7g do'svTsg 

iravTa zai rixoXovd'/idai^sv 

•~dvTa %ai rix,oXoud'/]Ka/JtjSV 

rd 'Ihia rix.oXovd^gafisv ffoi. 

ffor ri cc^a 'ierai riim ; 


28 peculiar to Matt. 

23 "Epjj 'irisoug 

2^ '0 OS sJtsi' avToTg 

'A/ii^i' Xs'yw 0//./!/, 

' A,u,rjv XsyM v^mTv 

-^ Ka/ Taj offr/s aip^^sv 

oi/^g/j IcT'/i' OS dp^xsy 

OTi ohdsig sStiv og d(prixsv 

ahik<po\jc, y\ 

oJ/clav ri d6s7^(poug ri 

oixiavri yuvaTxa ri dds7.(poug 

a2iX<pag ri iraxiga 55 //.jjrs'^a 

d8iX<pdg Tj fxrjTSPa rj cra^-i- 

ri yovsTg '/j 

55 rjxva 75 d^yoOj 7\ oiTtiag 

^a Tj r'ixva, )) dyooxig 


iVi/iiv rou oi/o'.aarog fiov^ 


sviKsv Trig ^asiXsiag toZ 

xai gVsxsi' roil iuayyiXiov, 


2° 'Edi/ />!,?^ 

^° "Og ov^i /j^Yj 

'ToXXocrXaelova "hrjiM-^irai 

Xd£?5 szaTovra'TrXaffiovot, 

d'TTOfj^dZri 'TToXXaTXasiova 

vvv sv rw Kai^cjj toOtoj 


o}'A,iag xai dbtXfovg x,ai 

dbiXcpdg xai (j^rjTs^ag xat 

Tsxva xai dygoug fMsrd di- 

wy/Awv, xcci sv TO) aiSovi riZ 

■Aai sv Tu) aiuvi rw 

Z,uriv aiwviov 'Akrjoovo[i7]Sii. 

s^'^G/jLsvuj ^urjv aiuviov. 

sg^OiWsvoj ^ajriv aiuviov. 

^° UoXXol ds 'isovrai 

^^ IloXXoi ds ssovrai 

'Ti^MTOi 'iS-^aroi %a) 

'Xgujroi 'ss^/OLTOi xai 

"cSyaroi ^fwro/. 

o'l 'i(Sy(aTOl T^OJTOI. 


Jesus again Foretells his Sufferings. 


^7 Ka/ dvaCalvuv 6 'iridovg 
iig ' Is^oSoXu/j^oc 

■^2 'Hcrai/ ^s sv t'/J oduj dva,- 
Zahovrsg s'lg ' IsoosoXvfia, 
•/.ai rjv T^odycijv a-jrovg 
6 'lyjSovg, xai s6a!J,ZoiivTo 
xai dxoXoudoZvrsg l(poZoZvTo. 



Mattheav XIX. 2G. 

them, and saiil unto them, 

With men this is impossible ; 

but with God 
all things are possible. 
^^ Then answered Peter, 
and said unto him. 
Behold, we have forsaken 
all, and followed thee ; what 
shall we have therefore ? 
28 peculiar to Matt, 

^^ And ever)' one that hath 

forsaken houses, 

or brethren, or sisters, 

or father, or mother, 

or wife, or children, 

or lands, for 

my name's sake, 

shall receive 

an hundred-fold, 

and shall inherit 
everlasting life. 
^° But many that are 
first shall be last, and 
the last shall be first. 

Mark X. 27. 

them, saith, 

I With men it is impossible, 
but not with God : 
for with God 
all things are possible. 
-^ Then Peter began 
to say unto him, 
Lo, we have left 
all, and have followed thee. 

"® And Jesus answered 

and said, 

Verily I say unto }ou. 

There is no man that hath 

left house, 

or brethren, or sisters, 

or father, or mother, 

or Avife, or children, 

or lands, for 

my sake, and the gospel's, 

^ But he shall receive 

an hundred-fold 

now in this time, 

houses, and brethren, and 

sisters, and mothers, and 

children, and lands, with 

persecutions ; 

and in the world to come 

eternal life. 

^^ But many that are 

first shall be last ; and 

the last first. 

Luke XVUL 27. 

^^ And he said. 

The things which 

are impossible with men 

are possible with God. 

28 Then Peter 


Lo, we have left 

all, and followed thee. 

2^ And he said unto them. 
Verily I say unto you. 
There is no man that hath 
left house, or parents, 
or brethren, 

or wife, or children, 


the kingdom of God's sake, 

^^ AVho shall not receive 

manifold more 

in this j)resent time. 

and in the world to come 
life everlastiiKj. 


Jesus again Foretells iiis Sufferings. 

XX. ^^ And Jesus, 

ijoinrj lip to Jerusalem, 

^^ And they were in the 
waygoing uji to Jerusalem ; 
and .Jesus went before them : 
and they were amazed ; and 
as they followed, they were 



Matthew XX. 17. 


siTsv ahroTg 

^^ 'idov avaZaivojisv sh 
' li^offoXu/Jja, 

x,ai 6 vihg rov dv9gu)-7rov 
ToTg aoy^iiOiuSiv xa/ 

^^ Kai 'Traoadwffovgiv avTov 

ToTg sSvsaiv 

iig TO s/xTocTEai 

xai fJMCTijo^cai 

Mark X. 32. 

Koc/ ircc^aXaZojv irdXiv 

roug d'jjdixa 


auToTg Xsys/i/ rd 

f^sXXovra alrw avfiZahsiv, 

^^ "On Jdov dvaZaivofizv sig 


zai 6 vl'og rov dvdiU)-~ov 


roTg do^issBVGiv x,ai roTg 

y^af/jf/^ocTiuffiv^ xal xara- 

x^ivousiv avrov ^avdru) 

xal 'ra.padojSovsiv avrov 

roTg sdviffiv, 

^* Kal kiMTai^ovsiv abroj 

xai ifjb'Trvcjoueiv avroj 

xai /J^asriydjgoueiv avrov xal 

d'XoxrivovSiv avrov, 

xal fcsrd r^sTg rj/jbi^ag 


LuKB XVin. 31. 

^^ UapaXa^Mv B's 

rovg bdodsxa 

si'TTiv 'TT^hg avrovg 

' Idov dvaQuivofJAv ilg 
'is^ovffaX-^/x, xal rsXss&fiffs- 
rai itdvra rd yiy^a/M/jjiva 
did ruv 'TT^ofriroiv 
ruj v'iCJ rov dvdpu'TTOv 

^^ Tiapabo&yidirai ydo 

roTg i6vi(tiv 

xal iw'::aiyjri6irai 

xal vQpiffdyjUirai xal 


^^ Kal /J^affriyuxravng 

diroxrivovdiv avrov, xal 
rp ri/J,s^cf, ryf r^irrj 

^° Tors 'XPodriXdiv avruj 
Tj [J^Tirri^ rujv v'/uv ZiQsdaiov 
f/jSrd ruv v'lu/v avrrjc, 

T^oGKVvovaa xal airovcd 
ri diT avrov. 

^^ ' O ds ii'TTiv avryj 
T/ "^iXiig ; 
Xsyei avruj 


The Ambitious Request of the Sons of Zebedee. 

' Kal '7rpoff'~oPSvovrai avro 

'idxcuQog xal 'ludvvrjg 
viol ZsQidaiov 
Xsyovrsg avroS 
AiddffxaXs, ^sXo,(jLiv ha o 
sdv alrrjgCtJiU^iv ffs iroifiCng 


^^ ' O bi ii'TTiv avroTg 

T/ ^iXir's (li 'Troirjdai vjJjTv ; 

^^ O/ hi iivav avroj 



Matthkw XX. 17. 


the twelve disriples 

apart in the wa\, 

and said unto them, 
^^ Behold, we go up to 
Jerusalem ; 

and the Son of man 

shall be betrayed 

unto the chief priests, and 

unto the scribes ; an<l tiiey 

shall condemn him to death. 

" And shall 

deliver him to the Gentiles 

to mock, and 

to scourge, and to crucify 

him : 

and the third day 
he shall rise ajiain. 

M.vuFv X. 32. 

And he look again 
the twelve, 

and began to tell them 

what things should happen 

unto him, 

^3 Saying, 

Behold, we go up to 


and the Son of man 

shall l)e delivered 

unto the chief priests, and 

unto the scribes ; and they 

shall condemn him to death, 

and shall 

deliver him to the Gentiles : 

** And they shall mock hini, 

and shall scourge him, 

and shall spit upon him, 

and shall kill him ; 
and the third day 
he shall rise again. 

Luke XYIIT. 31. 

^^ Then he took unto him 
the twelve, 

and said unto them, 
Behold, we go up to 
Jcrusiileni, and all things 
that are written by the 
prophets concerning 
the Son of man 
sliall be accomplished. 

^^ For he shall be 
delivered unto the Gentiles, 
and shall be mocked, 
and spitefully entreated, 
and spitted on : 
^^ And they shall scourge 
him, and put him to death ; 
and the third day 
he shall rise anain. 


The Ambitious Request oe the Sons of Zebedee. 

"^ Then came to him 
the mother of 

Zebedee's children with 
her sons, worshipping him, 
and desiring a certain thing 
of him. 

*^ And he said unto her, 
What wilt thou ? 

She saith unto him, 

^® And James and John, 
the sons of Zebedee, 
come unto him, saying. 
Master, we would that thou 
shouldest do for us what- 
soever we shall desire. 
^^ And he said unto them. 
What would ye that 
I should do for you ? 
" They said unto him, 



Matthew XX. 21. 

E/Vg iVa xaMGOiSiv ovroi 

01 dvo v'/oi fiou 

iig SK ds^iojv (Sou Kal Big 

St, £VC)JVV/J,UV gov 

III rfi ^aGiXiia Sod. 
"^ ^A-7ro-/.gids!g d'^: 6 'iTjffoug 
ilitiv Ovz o'ibars ti a/ruffds. 
Auvaffh 'T/sTv to 'ttot^^iov 
syu /jj'sXXu 'TTmiv ; 
(^zai TO ^d'ZTi6ix,a o 'iju 
^a'KT'iZoiMaj jSaTTiddyivai') 
Xiyovdiv avTw Auvd/J^ida. 
^^ Ajys/ auToTg 

TO /J,SV 'XOTyi^lO'J (JjOX) 

miads, {xai to ^d-~Ti(Sfjja 

syCf} j3a'7TTl^o/j,ai ^olitti- 

TO Ss xad'iGai Jx ds^icov 

f^ou Tiai 1^ sl)Wv\j,woiV, ovx. 

sGTiv s/JjOV tovto douvai dX'K 

oig rjToiiJ^aSTOt,! uto tov 'Tra- 

Toog ijjO'j. 

"* ^ A'/touGavTig bs o'l di/ia 

rjyavdzTyiGav irsoi 

TU)V dvo ddsX(pujv. 

^^ ' O ds 'ijjff&Dg 'TT^oGzaXs- 

Ga/j^svog avTovg sT'irsv 

O'i'daTB OTi 01 

ci^^ovTsg Toov hdvojv 

xaTazu^is-jouGiv av-ojv -/.at 

01 fisydXoi 

xaTi^ovGidZovGiv allTUV. 
"° 0'v)(^ ouTOjg sGTai sv 
vijfiv dXX' og sdv SjXjj 
v/Moov [Jj'iyag ysvsGdai, 
sGTu hixuv did'Aovog, 

"^ Ka! og Idv ^sXti sv hfuv 

sivai TPUTog, bGtu 

ii/JjUV dovXog' 

^^ "riG-rB^ 6 vFog tov dv- 


Mark X. 37. 
Aog YifjJv ha 
Big Gov B'A. ds^iSiv za! Big 


sv rfi do^Tj Gov. 

'^^ ' O di 'Jr)Govg shsv avToTg 

Ovz o'lbuTB Tl aiTBTGds. 

AvvugSs tibTv to -TroT/jPiov 

lyu Tivu, 

rj TO (Sd'TTTiG/^a syu 

[SwrTiZ^o/j^ai fSa'TTTiGSrivai ; 

^^ O/ bs s'litav avTM Avvd- 

fiB&a. 'O hs 'l'f\Govg bIttsv 

avToTg1o-~OTrjTiovoByoj t/i'w 

rriBGds, zai to ^d'TTTiG/j^a 

syu ^r/.'jTTiZofLai ^aTTi- 

^° To bs za&'iGai sz bstiSjv 


bGtiv sfjjhv bovvai, dXX' 
oig T^TOifLaGTai. 

^■^ Kai dzovGavTBg o'l bsza 
ri^^avTO dyavazTBni 'TTB^i 
TazuiZov zai 'lojdvvov. 
*^ Kai ■TT^oGzaXBGd'J.Bvog 
avTovgb ' IrjGovg Xsysi avToTg 
O'lbaTB OTI 01 

bozovvTsg a^^yBiv tuv shSuv 
'zaTazv^iBvovGiv axiTuv zai 

01 (JjBydXoi avToov 
zaTi^ovGidZ^ovGiv avTuv. 
*^ Ov-)(^ ovTCiig bs sGtiv sv 
vimTv dXX' og idv '^sXp 
ysvsG&ai p/syag sv vfjt,Tv, 
BGTai V[JMV bidzovog, 

** Kai og sdv ^sXrj v//,cijv 

ysvBGdai 'TT^uTog, sGTai 

'TrdvTOJv bovXog. 

*^ Ka/' yd^ 6 viog tov dv- 





Mattukw XX. 21. 

Grant that these my two sons 

may sit, the one on thy 

right hand, and the othei" 

on the hj'l, in thy 


2!* But Jesus answered and 

said, Ye know not 

what ye ask. Are ye able to 

drink of the cup that I 

shall drink of, and to be 

baptized with the baptism 

that I am baptized with '? 

They say unto him, 

We are able. 

23 And he saith unto them, 

Ye shall drink indeed 

of my cup, 

and be baptized with 

the baptism that I am 

baptized with : 

but to sit ou my i-ight 
hand, and on my left, 
is not mine to give ; but it 
shall be given to them 
for whom it is prepared 
of my Father. 
^ And when the ten heard 
it, they were 
moiled with ituU<jnalion 
against the two brethren. 
^° But Jesus called them 
unto him, and said, 
Ye know that the 
princes of 

the Gentiles exercise do- 
minion over them ; and thej/ 
that are great exercise 
authority upon them. 
^^ But it shall not be so 
among you : but whosoever 
will be great among yon, 
let him be your minister ; 
-'' And whosoever 
will be chief among you, 
let him be your servant : 
2^ Even as the Son of man 

Mark X. 37. 

Grant unto us that we 

may sit, one on thy 

right hand, and the other 

on thy left hand, in thy 


3^ But Jesus 

said unto them, Ye know not 

what ye ask : can j-e 

di'ink of the cup that I 

drink of? and be 

baptized with the baptism 

that I am baptized with ? 

^^ And they say unto him, 

We can. 

And Jesus said unto them. 

Ye shall indeed drink 

of the cup that I drink of ; 

and with 

the baptism tliat I am 

baptized withal 

shall ye be baptized : 

*° But to sit on my right 

hand and on my left hand 

is not mine to give ; but it 

shall be given to them 

for whom it is prepared. 

*^ And when the ten heard 
it, they began to be 
much displeased 
with James and John. 
*- But Jesus called them 
to hhn, and saith unto them. 
Ye know that tliey which 
are accounted to rule over 
the Gentiles exercise lord- 
ship over them ; and their 
great ones exercise 
authority upon them. 
''^ But so shall it not be 
among you: but whosoever 
will be great among you, 
shall be your minister : 
*■* And whosoever of you 
will be tlie chiefest, 
shall be servant of all. 
*^ For even the Son of man 




Matthew XX. 28. 

x,ai dovvai rriv '^u^riv ahroii 

Mark X. 45. 

aXXa biaxovrieai boZvv.t tyjv -^Uy^rjv aurov 
XvTPOv avri toX/.wv. 

Luke XVIII. 85. 


Cure of the Blind near Jericho. 

rjKoXoudyiffiv auruj 

oyXoi 'jroXxig. 
^° Ka/ Ibou dvo 
ru(pXoi y.aQyjiJjivoi 
'raoa rrjv ooSv, 

on 'irisovi 

ix^a^av XiyovTsg 
Ku^is, sXsrjffov y]fJMg, 
u'jog Auuid. 

^^ 'O 8s O^Xog, lTSTl/'J,-/jljiV 


ha (Sto}-T7'/](Soosir 

01 ds fjjiTZ^ov 

iK^a^ai Xsyovrsg Kven, 

sXirjffov ri/xag, v'log Aocvid. 

^^ Ka! ffrdg 6 'irjffoug 

*6 Ka! 

h^ovTai iig 'lsf/;^co. 
Ka/' Ixcrocsyo/O/ii/ot; aurou 
d'~o 'is^iy^oj 

xa! Tuv [jjaSriTuv ahroZ za! 

oyXov 'f/tavoxj 

v'/bg Tifiaiou Baer/'/xa/o; 

rvpXhg ■Tr^offairrig s-/,ddr}ro 

ffctga rriv ohov. 

^"^ Ka! dy.o'oGag 

071 'iTjgoug 6 'NaZ^aPrjVog 

fj^S,aro x^dZ^iiv xa! Xiyi 

'O y'log Aavid 'lyjcoD, 

sXiriGov ixi. 

*^ Ka/ sTsr/'/xwi/ 

ahrip ToXXoi 

ha eiuTyjffTj' 

6 8b 'xoXXw [jmXXov 


T/2 Aau/8, sXsrjGov ^s. 

*^ Ka! STOcg 6 ^Irjgoug 

iiiTiv (puvyiears avrov. 

Ka/ cpc/jvovffiv rhv TU(pXov 
Xs'yo\'rsg abrOJ 

^'^ 'EjiVi-o 8s 

!V T(p syyi^it'j abrh 

ilg 'l£f/;^w 

Tu(pX6g Tig sxddyiro 
ira^d Tr\v 68ov s'TraiTuv, 
^^ ' Axo'j Gag 8\ 
o')(7.o-j dtaTo^svofj.'ivou 

S'TVvddvSTO Tl s'lYi TOIITO. 

^^ ' AiTYiyyuXav 8s ahruj 

OTi 'iriSoZg 6 Na^w^a/bf 


^^ Ka/ KIjTiGsv Xsyuiv 

'JyjGou v'ls Aauld, 


^^ Ka/ 0/ T^odyovrsg s'zsr. 

,auv avTui 

ha GiyrjGp- 

auTog 8's toXXw /jmXXov 


T/s Aau/5, sXsTiBov //-s. 

*° Sradsig 8s 6 'IrjSoug] 

sxsXsuffsv avrov 

dy&r\vai Toog aurov. 



Matiiiew XX. 28. 

came not to be ministered 
unto, but to minister, 
and to give his life 
a ransom for many. 

:\ X. 45. 

came not to be ministered 
unto, but to minister, 
and to give his lif^e 
a ransom for many. 

Luke XVIH. 35. 


Cure of thk Blind near Jericho. 

^^ And, as they departed 
from Jericho, 

a gi-eat nmltitude 

followed him. 

^° And, behold, two blind 


sitting by the way side, 

when tiu'v heard that 


passed by, 

cried out, saying, 

Have mercy on us, 

O Lord, thou son of David. 

^^ And the nmltitude 

rehuLril them, because they 

should hold their peace : 

but they cried 

the more, saying, 

Have mercy on us, O I^ord, 

thou son of David. 

^^ And Jesus stood still, 

and called them, 

*^ And they came 

to Jericho : 

and as he went out 

of Jericho 

with his disciples, and 

a great number of people, 

blind Bartiiueus, the son 

of Timeus, 

sat by the highway side 


*^ And when he heard tliat 

it was Jesus of Nazareth, 

he began to cry out, and say, 
Jesus, thou son of David, 
have mercy on me. 

*^ And many 
charged him that he 
should hold his peace : 
but he cried 
the more a great deal. 

Thou son of David, 

have mercy on me. 

*^ And Jesus stood still, 

and conunanded him 

to be called. 

And they call the blind 

man, saving unto him, 

^^ And it came to pass, 
that, as he was come 
niijh unto Jericho, 

a certain blind man 

sat by the way side, 

begging : 

^^ And hearing 

the multitude pass hy, 

he asked what it meant. 

^^ And they told him, that 

Jesus of Nazareth 

passeth by. 

^^ And he cried, saying, 

Jesus, thoti soil of David, 

have mercy on me. 

^^ And they which went ha- 
reb'ilicjl him, that he [fore 
should hold his peace : 
but he cried 
so much the more. 

Thou son of David, 
have mercy on me. 
*° And Jesus stood, 
and commanded him 
to be br(!iii.dit unto him : 



Matthew XX. 32. 

T/ ^iXsTS TToiriSM v[Jj7v ; 
^^ Aiyouaiv avruj 

ha dvoiyojffiv o'l opOaXfioi 

^■* ^TAayyn/isQui b\ 6 

TCi)v auTUV, 

■/Ml iud'sMg aviQXi-^av 

xa; rixoXoxj&riSav avrui. 

Mark X. 49. 

©aecrs/, iysi^s, fC/jvB? es. 
^° ' O hi d-TroQaXwv rb 
ifjjdriov avTou dvaTrrjdyjca 

I^XdsV Tfog TOV 'iTjgOUV. 

^^ Kal d'Troxc'ihic 

avru) 6 ^Iriffovg s/Vsi/ 

T/ ^sXsig 'rroi/jGu coi ; 

6 hi rv<pXbg ii-mv ahru) 


ha dvaZXi-^tii. 

"T^ays, ^5 Tiarig ffcv 

(TSffUXSV 6i. 

Kal ih&ug dv'iZXi-^iv^ 
%ai ^xoXovdsi axjToJ 

Luke XVIII. 40. 

EyyiSai/Tog ds aurou 

s-TTYiouirriSsv ahrov 

" T/ Co/ ^jXs/j Tor/iOOi ; 


*^ Ka/' 6 'irjffovc sirsv avrui 
' Avd^Xs'^or 7] Tiffrig sou 
irssoj-/.h Si. 

*^ Ka/ 'xa^a')(^07i[Ma disZXs- 
■^iv^ xai rjKoXoijdsi ahrQ. 


Christ's Entry to Jerusalem. 

XXI. 1 Ka/' on 

^yyisav Big 'lsoos6Xv,aa 
xa) rjXdov 

sig 'BriQ(S!payri 
sig TO o^og rcjv 


hvo /MadrjTag 
^ Asycav avToTg 
Uooiusffds sig T^v 

XUillTiV TT^V d'KSVaVTI {//jtWl', 

xa/ svfsug 

iv^rjffsTS ovov hshs,(jbsvrjv 
xai tmXov fMT ahrrig' 

XL ^ Ka/ OTS 

syyiZpvGiv sig 'is^offoXv/xa, 

iig Byi6<payrj xai BTjdaviav 

'TT^og TO o^og tmv 



8-jo Tojv /jyadrjTuv avTOu 

^ Kai Xsysi avToTg 

'T'TzdysTs sig tyjv 

xu/jj'/jv T71V xarsvavTi v/j^uv, 

xai shQug s/Wo^suo^asw/ 

s'lg avTrjv 

SU^/jgSTi ■—cJXov 8sds/Ji,iV0V, 

XIX. ^^ Ka/ siTUv TavTa 


dvaQaivc/Jv sig ' Is^off6XvfJt,a. 

^^ Kai lyivsTO 

ug ^yyiGsv 

sig Bri&ipayri zai B-/]6aviav 

'TT^og TO ooog to •/.aXoviJ.svov 



dvo Tuv'riTUV 

30 E/'-wv 

'T'TraysTs sig Triv 

xaTSvanTi Ku/jjrjv, 

sv 71 siff-roosvo/xsvoi 

sbPTjSSTS tSjXciv hsdsfjbsvov, 



Mattulw XX. 32. 

Mark X. 49. 

Be of good comfort, rise ; 
he calloth thee. 
^'^ And he, casting away 
his garment, rose, 

Luke XVIIL 40. 

and came to Jesus. 

and when he was come near, 

^^ And Jesus answered 

he asked him, 

and said, 

and said unto him, 

" Saying, 

"NVliat will ye that 

What wilt thou that 

AVhat wilt thou that 

I shall do unto you ? 

I should do unto thee? 

I shall do unto thee ? 

^ They say unto hiui, 

The blind man said 

And he said, 

Lord, that 

unto him. Lord, that 

Lord, that 

our ej'es ma}- be opened. 

I might receive my sight. 

I may receive my sight. 

** So Jesus had compassion 

on them, and touched 

then- eyes : 

^^ And Jesus said unto him. 

*^ And Jesus said unto him. 

Go thy way ; thy 

Receive thy sight : thy 

faith hath made thee whole. 

faith hath saved thee. 

and iimnediatehj 

And innnediately 

*^ And immediately 

their eyes received sight, 

he received his sight. 

he received his sight, 

and they followed him. 

and followed Jesus 
in the way. 

and followed him. 


Christ's Entry to Jerusalem. 

XXI. ^ And when they 

dreiv nigli unto Jerusalem, 

and were come 

to Betliphage, 

unto the mount 

of Olives, 

then sent Jesus 

two disciples, 

^ Saying unto them, 

Go into the 

village over against you, 

and straightway 

ye shall find nn ass tied, 
and a colt with lier : 

XI, ^ And when they 
came nigh to Jerusalem, 

unto Betliphage & Bethany, 

at the mount 

of Olives, 

he scndcth forth 

two of his disciples, 

^ And saith unto them. 

Go your way into the 

village over against you : 

and as soon as 

ye be entered into it, 

ye shall find 

a colt tied, 

XIX. -^ And when he had 

thus spoken, he went before, 

ascending up to Jerusalem. 

^^ And it came to pass, 

when he was come nigh 

to Bethphage and Bethany, " 

at the mount called 

the mount of Olives, 

he sent 

two of his disciples, 

=' Saying, 

Go ye into the 

village over against you ; 

in the which, 

at 3'our entering, 

ye shall find 

a colt tied, 



Matthew XXI. 2. 

Mark XL 2. 

Luke XIX. 30. 

s(p' ov oudsig 

ip' 'bv ovdsig '^tm-ttots 

dv6p(ji-rrct]v xsKaSusv 

d'^S^db-TTUV SxddlSSV, XCt} 

h-jdavng ayir'i imoi. 

Xuffars aitTov xal (p'sPSTS. 

XvGavTsg auTov dydys-e. 

3 Ka/ idv Tig v/ s/V?) 

^ Ka/ sdv Tig bix,Tv s'/'-irfi 

^^ Kai sdv Tig vij.dg s^uitu 

T/, l^£/>£, 

T/ TfiisTri -ouTO ; s/Vars 

Aid Ti XusTS ; ouTOjg soiTts 

"On 6 KvPiog avrojv 

' O Ku^iog auTou 

auT(p "Or/ ilvpiog avTOv 

X^siav h/ir 

^^s!av syjii' 

XS^'^'^ £%s/. 

svd's(/jg dB d-TogTiXiT aurovg. 

xai shOug avTov d-zc6-iX'/.si 

4-5 peculiar to Matt. 


® Tlo^iudivng ds 

* Ka; d--7JXdov 

32 ' A'TTsXdbvTSg ds 

01 fzadyjrat 

■/.ai sZoo<j 

01 d'rrsSTaXij.'svoi sboov 

TuXov ds8s,asvov Tgbg 

xadijg s7-sv a-oToTg. 

^•igai/ s^w s'X/ Tou d/j.^odo'j, 

■/.ai iroi'/iGavng -/.aSug 

%a/ Xvouffiv 

^^ aS.uovtoj\i ds aiiTuv 

cviiToc^iv avroTg 6 'irtSoZc^ 


TOV 'juXov 

^ Kai Tivsg roov sKsTscrri- 

si'TTav 01 x-j^ioi avToij 

xoTOiV sXiyov avToTg T/ 

'it^bg avTOvg T/ 

'ToisTts XvovTsg tov ':rMXov ; 


^ O'l bs si-TTOv aiiToTg 

^* O/ ds sTrrav oti 

xadoiig siTsv b 'irjGovg- 

b Kv^iog a'jTOu ;>^ȣ/ai' s'/si. 

xai d(prixav avrovg. 

'' "Hyayov rrjv ovov ?tal 

"^ Kai <ps^ou<jiv 

^^ Kai '/jyayov 

rov TwXoi', 


avTov iTohg tov 'iriSouv, 

xai s'TTidrina)/ stt avrcijv 

zai sTiQdXXovffiv a\jT(j) 

xai s'ffi^i-^avTsg 

rd '/^d.ria, 

Td /,(/,ar/a axjTMv^ 

'savToJv Td i[idTia 


xai jTs^ta^/Csvi'Tcti-w av-uv. 

xai sKa&iSiv S1-' avTov. 

h-TsZiQaeav TOV 'li^aouv, 
3^ Uo^svofjysvov ds a'jTou 

^ 'O ds itXiTdTog o^xXog 

8 Ka; 'TToXXol 

iST^Mdav lauruv rd ifj^dria 

Td i/J^aTict axjTuv 'sGT^MSav 

l-TTSgT^doVVVOV Td i/J^UTia 

sv TV] odujj aXXoi ds 

sig TTiv bdov, " AXXoi ds 

auToJv sv TTj bdo). 

'ixo'TTTov xXddovg 

GTiQddac, zo-^avTsg 

d'TTO t5jv dsvd^C/iv xai 

S'A Tuv dyoojy {^xai 

SGT^OJVVUOV SV Tfi bhiji. 

SGT^'JjVVVOV S'lg TTjV O^Of). 

3^ ' EyyiZ,ovTog ds auTOu 
ridri Tgbg Tp yMTaZdasi 
TOU o^oug Tojv sXaiSiv 
^'sgai/TO aVai' 

® O/ OS 'byXoi 01 iroodyo\i7sc 

^ Ka/' 01 -TrendyovTsg 

TO rrXrjdog tojv iJ^aQriTcov 

avTov '/.a! o'l dx,oXou6ouv-sg 

xai o'l dxoXobSouvTsg 



yai^ovTsg ahsTv tov &sov 
<pmf\ iJjiydXri -rso/ Taffwv 
(tjv sidov duvdiiiuvy 

Xsyovrsg ' nsand 

' rtffavvd, 

^^ KkyovTsg 



Matthew XXI. 2. 

loose thuin, and bring tlicm 
unto mo. 

• Aiul if any man say 
ought unto you, 

ye shall say, 

The Lord hath need 

of them ; and straightway 

he will send them. 

4-5 peculiar to Matt. 
" And the disciples 

and did 

as Jesus commanded them, 

* And brought the ass, 
and the colt, and put 
on them their clothes, 
and they set him thereon. 

a very great multitude 
spread their garments in 
the way ; others cut 
down branches from the 
trees, and strawed them in 
the wav. 

" And the multitudes 

that went before, 
and that followed, 

cried, saying, Hosanna 

Uauk XL 2. 

whereon never man sat ; 
loose him, and bring him. 

' And if any man say 

unto 30U, 

Why do ye this ? 

say ye that 

the Lord hath need 

of him ; and straightway 

ho will send him hither. 

* And they 

went their way, and found 
t-he colt tied by the door 
without, in a place 
where two ways met ; 
and they loose 

^ And certain of them that 
stood there said unto them, 
What do ye,loosing the colt? 
® And they said unto them 
even as Jesus had command- 
ed : and they let them go. 
'' And they brought 
the colt to Jesus, and cast 
their garments on him ; 
and he sat upon him. 
8 And 

spread their garments in 
the way ; and others cut 
down branches off the 
trees, and strawed them in 
the way. 

^ And they 

that went before, 

and they that followed, 

cried, saying, Hosanna ; 

Luke XIX. 30. 

whereon yet never man sat : 

loose him, and bring him 


^^ And if any man ask 


Why do ye loose him ? 

thus shall ye say unto him, 

Because the Lord hath need 

of him. 

^'^ And they that were sent 

went their way, and found 

even as he had said unto 


^^ And as they were loosing 

the colt, 

the owner thereof 

said unto them, 

\Yhy loose ye the colt ? 

^* And they said, 

The Loi'd hath need of him. 

°^ And they brought 

him to Jesus, and they cast 

their garments upon the colt, 

and they set Jesus thereou. 

^® And as he went, 


spread their clothes in 

the way. 

^^ And when he was come 

nigh, even now at the 

descent of the mount of 


the whole multitude of the 

disciples began to rejoice. 

and praise God witli a loud 
voice, for all the mighty 
works that they had seen, 
^^ Sajing, 



Matthew XXI. 9. 

Tui v'lw Aavid, 
ixjXoy'iTjiJjivog 6 s^yofuvog 

'P.savva iv roTg v-^idToig. 

10-16 peculiar to Matt. 

^^ Ka/ xaraXtTOJV ahrovg 
iig Bridaviav^ 

Mauk XI. 9. 

ihXoyriiJjhog o sg^of/^swg 

h hvofiari Ku^/ou* 
^° WoXoyriiMhri r^ s^y^ofisvri 
^adiXiiaQv 6v6/Jt>aTi Kusfou) 
Tov 'TTar^og rjfMOJv Aavid, 
'ncai'i'a £v ToTg u-^lSTOig. 
" Ka/ siariXdsv ug 
' Is eoffoX^u-a (6 'l^soug) 
iig TO h^or xai 'Tn^iQXs'^- 
dfiivog itavra^ o-^iag rihri 
o'Jarjg rr^g oj^ag, 

iig Bri^uviav fisra ruiv 

Luke XIX. 38. 

suXoyrifMsvog o 1^^6/Mvog 


sv ou^avoj si^'/j^'^i 
xai fio'Ha iv b'^iffroig. 

i'Travayayuv sig ttjv to'aiv 


^' Ka/ }hcijv ffvxn^ l-ificiv 

iiri rrig odou 

TlXQiv sir ahT7]v^ xai ovdh 
supsv SV ahrfi si (Jjy\ (p\j'K'ka 


xai Xsysi alrfi 
Ou fxrixsTi sx sou 

xa^irog ysvyjTai sig tov 
aicova. Ka/ st,yi^av&r] 
ira^ay^^rifjja rj duxi^. 


The Barren Fio-Tree. 

^^ Ka/ rfj s-rra-jgiov J^eX- 

dovruv auTOjv dirb Bri&aviag 


^^ Ka/ ioijv Gvxriv 

dirh [j^axpodsv lyouGav <p'o\~ 

Xa, ri\hv si aga r/ sug^ffs/ 

h avrfj, 

xai sXdaiv stt' avrriv oudsv 

suosv si fJ^ri <pvXXa' 

6 yd§ xai^hg ovz iiv euxuv. 

^* Ka/ a'XOK^i&iic sTttsv ahrji 

My}x'sTi iig tov aiuva sx ffoD 

/jjrjdsig xu^irov fdyoi. 

Ka/ yixovov oi /j^aDriTui au- 




Matthew XXI. 9. 

to the son of David : 
Blessed is he that 
Cometh in the name of 
the Lord ; 

Hosanna m the highest. 

10-16 peculiar to Matt. 
" And he 

left them, and went out 
of the city into Bethany ; 
and he lodged there. 

Mark XI. 9. 

Blessed is he that 
Cometh in the name of 
the Lord : 

^° Blessed be the kingdom 
of our father David, that 
Cometh in the name of the 
Lord : Hosanna in the 

^^ And Jesus entered into 
Jerusalem, and into the 
temple : and when he had 
looked round about ujjon 
all things, and now the 
eventide was come, 
he went out unto 
Bethany with the twelve. 

Luke XIX. 38. 

Blessed be the King that 
Cometh in the name of 
the Lord : 
peace in heaven, and 

glory in the highest. 


The Barkk.x Fig-Tkp:e. 

^^ Now in the morning, 
as he returned into 
the city, he humjered. 
^^ And when he saw 
a fig-tree in the way, 

he came to it, and found 
nothing thereon, but leaves 

and said unto it, 
Let no fruit grow on thee 
henceforward for ever. 
And presently the fig-tree 
withered away. 

^" And on the morrow, 
wlien they were come from 
Bethany, lie was hungry : 
^^ And seeing 
a (ig-ti'ee afar off 
having leaves, he came, 
if haply he might find any 
thing thereon : and when 
he came to it, he found 
nothing but leaves ; 
for the time of figs was 
not yet. 

^* And Jesus answered 
and said unto it, 
No man eat fruit of thee 
hereafter for ever. 

And his disciples heard it. 




Christ Expels Traders from the Temple. 

Matthew XXI. li 

^2 Kai unrilJiv 'ijjtfoDs 
s'lg TO 'nchv rov ©sou, xai 

i^'i^aXsv 'Trdvrag rovg 
'TTuXovvrag Kai ayo^dZ^ovrag 
h tOj licipi xa/ rdg 
7pa',ri?v^g rZiV 7ioW\)ZiSraj\> 

xai rdg xa&'shoag tuv 
rruXoiJWOOv rdg 'XioiSn^dg^ 

13 Ka/ "k'syit avToTg 

yiy^a'Trrai 6 oixog 

f/,ou ohog 'TTPOGiv^rig kXyj- 


ii/JLiTg di avrov ToisTn 

<smi]'kaiov X^aruv. 

Mark XL 15. 

1^ Ka/ 'i^yjavrai ug 'Jseoffo- 
XviJM. Kai ilsiXdijv (o'l'/j- 
(SoZg) iig TO ii^ov 
yjo^aTO sTtZdXXiiv rovg 
iro)7^oiivTag -/.ai rovg djogd- 
X^ovrag h ru) /sow, -/.at Tag 
Tga'TiZ^ag tuv -aoXXvQiStSjv 

xai Tag xa&'ihoag tuv 
'XuXovvTUV Tag Trsoisrs^dg 


1^ Kai ohz 7J(pisv iva Tig 
dnv'syzri a-Asvog Bid tou 


" Kai sdidaC/iiv 

%ai 'iXiyiV 

oh jiy^aitrai on h oinog 

[MO\j ol'/iog Tooffsuy^g xXrj- 

driGiTai craff/i' To7g 'ihsciiv ; 

vfisTg ds mTor/jTiaTi avTov 

(STT'/iXaiov Xr/STuv. 

1^ Ka/ yjxovaav o'l d^y^nosTg 
Kai 01 y^a/MfjyarsTg, zai sl^ri- 

Tovv 'Kug avTov dToXsausiv 

ifoQovvTO ydg auro'c, 

Tag ydo oyXog s^i'7rX'/i(f- 

ffiTo siri rfi biBayri auTOv, 

LuicE XIX. 45. 

*^ Kai siGiXQijv 

iig TO li^OV 

TjP^aTo B'/XdXXsiv Toifi 
'X'jiXoxjvT ag^ 

*^ h\y'jiv avToTg 
ysyea-TTTai Kai'iffrai o olxog 
/xou oixog T^ogsuyyig' 

hn^ug bi ahrov sToi/iffan 

(fryjXaiov XtjCtuv. 

*^ Kai rjv bihd(S)(,uv rh 

%a&' yj/jbs^av sv rui 'nouj' 

o'l h\ d^yii^sTg 

xai 01 yoafjjfLa.Tii'g sZrjTo\)V 

avTov d-~oXl(Sai 

%ai o'l T^uiToi Tov Xaou, 

*® Kai ouy iv^iSKOv Th ri 

voi^euGiv b Xaog yd^ ditag 

sBsxasf/MTQ avTou duouuv. 




Christ Expels Traders fkom the Temple. 

Matthew XXI. 1 2. 

^' And Jesus went 
into the temple of God, 
and cast out all them 
that sold and 
bought in tlie temple, 
and overthrew the tables 
of the money-changers, 
and the seats of them 
that sold doves, 

*^ And said 

unto them, It is 

written, My house shall 

be called 

the house of prayer ; 

but ye have made it 

a den of thieves. 

Mark XI. 15. 

^^ ^\.nd they come to Jeru- 
salem : and Jesus went 
into the temple, and 
began to cast out them 
that sold and 
bought in the temple, 
and overthrew the tables 
of the money-changers, 
and the seats of them 
that sold doves ; 
^^ And would not suffer 
that any man should carry 
any vessel through the 

^^ And he taught, saying 
unto them. Is is not 
written. My house shall 
be called of all nations 
the house of prayer ? 
but ye have made it 
a den of thieves. 

18 And the 

scribes and chief pi'iests 

heard it, and 

sought how they might 

destroy him : 

for they feared him, 
because all the people 
was astonished 
at his doctrine. 

Luke XIX. 45. 

*^ And he went 
into the temple, and 
began to cast out them 
that sold therein, and them 
that bought ; 

*^ Saying 

unto them, It is 

written, My house 


the house of prayer : 

but ye have made it 

a don of thieves. 

" And he taught daily 

in the temple. But the 

chief priests, & the scribes, 

and the chief of the i>eople, 

sought to 

destroy hi in ; 

*8 And could not find 

what they might <lo : 

for all the people 
were very attentive 
to hear him. 




The Fig-Tree Withered. 

Matthew XXI. 19. 

fJM rj 6V/.71. 

^° Ka/ iddvrsg 

01 //,aOrirai sdav/j,affav 

XsyovTsg Hug it^oLy^^riiia 

^^ ^A'TTOx^idiig ds 6 'Iriaovg 
iJ-TTiv avroTg 

' AiJ^r^v X'sycii bijJv^ lav 

s^riTS --idTiv 

xa/ iJ^ri diax.^idyjrs^ 

oh [JjOvov to r^g Guxrig 

TOirjasrs, aXXa 

•/.av Tuj oosi rouTOJ s'l'/rriri 

" A^SriTi iSX'^drjri 

iig rrtv ddXaSffav, 


22 Ka/ 

Taura oda sdv 

(/.iT'/jariTB sv rfl T^oGBvyp 



Mark XI. 19. 

^^ Ka; orav o-v^^s syhsro, 
E^STrogsusros^w TT^g 'TroXiOjg. 
2° Ka/ 'Tra^WTTogsvo/Jjivoi 'tt^oji 
sJdov T^ii' Cyxjji/ s^ri^a/Jyfisvriv 

SX g/^Wl'. 

^^ Ka/ dvafjjvrja&sig 
6 U'sT^og 

Xiysi auru) 'PaQCi, 'ids rj 

ffuK^ 7]v •/carrjsdsojs^'/j^avTai. 

22 iiai d-zoxQikig o 'lyjdovg 

Xeysi auToi'g 

spj^ST-g tiStiv 0£oD. 

2^ ' A/J^yjv XsyCfj hfjAv 6V/ 

OJ av SfTTTj TU) O^il TOVTCfJ 
" A^d'/iTI -/Ml l3X'/il)7ITI 

sig T'^v '^dXaasav, 

Tiai [iri dia-/.gi6fj sv rf\ 

xa^dicf, auTov, dXXd 'TTiffTSvyj 

6V/ XaXsTylvsrai, 

sffrai a\jrui. 

2* A/a TouTO Xsyoj v/mTv, 

■rrdvra oGa 

rrooGs'o'/tcQs a/Vs/cri^E, 

'7rt<r~s\jsTS on sXdQsn, 

%a] 'ierat hiuv. 

2^ Ka/ OTav s-r\%sri 

'Xgo(Ss\)yJ)tMivoi^ d<pisrs 

s7 r/ sysTS xaTd tivoc, 

ha xai 6 crar^g vimuv 





The Fig-Tkee Withered. 

Matthew XXI. 19. 

*® And presently the fig-tree 

■withered away. 

^ And when the disciples 

saw it, they marvelled, 


How soon is the fig-tree 

wither e<I away ! 
." Jesus answered and 
said unto them, 
Verily I say unto you, 
If ye have faith, and 
doubt not, ye shall not 
only do this which is 
done to the fig-tree, but 

also, if ye shall say 
unto this mountain. Be 
thou removed, and be thon 
cast into the sea ; 

it shall be done. 

^ And (ill things whatsoever 

ye shall ask in prayer, 


ye shall receive. 

Mark XI. 19. 

^^ And when even was come, 
he went out of the city. 
"*' And in the morning, as 
they passed by, they saw 
the fig-tree 

dried up from the roots. 
^^ And Peter, calling to 

remembrance, saith unto 
Master, behold, the fig-tree 
which thou cursedst is 
withered away. 
"- And eJesus answering, 
saith unto them, 

Have faith in God, 

^^ For verily I say unto you, 
That whosoever shall say 
unto this mountain, Be 
thou removed, and be thou 
cast into the sea ; and 
shall not doubt in 
his heart, but shall 
believe that those 
things which he saith 
shall come to pass ; 
he shall have whatsoever 
he saith. 

^^ Therefore I say unto 
you, What things soever 
ye desire, when ye pray, 
believe that ye receive 
them, and ye shall have 

^* And when ye stand 
praying, forgive, if ye 
have ought against any ; 
that your Father also 




Matthew XXL 23. 

Mark XL 25. 

6 h roTg oupcaoT: 

d(pri hiJjTv ra 'xaoa'XT 6^(10.7 a. 

^^ (El di vfMTg ovK d(pnTs, 
ovds 6 -Trarri^ v/^ojv 6 sv 
ov^avoT; d(py]ffii rd Tra^a- 
'TTTijiixara. vfiuv.'j 

Luke XX. 1. 

Chhist's Discourse in the Temple. 

^^ Ka/ sXdovTi aurui 

i'lg TO JIPOV, 

'7r^o6r,X()ov aur55 
hibd()-/.ovrt o'l 


xai 0/ 'TTPieZ-jTiPoi -ou Xaou 


'El/ cro/a f^oveicf, raZra 
voiiTg ; xai rig coi iboi/nv 
T^v s'^ouff/'av rauTTiv ; 

^* ' ATO/toi^sig ds 6 'iriSovg 
iJiTiv aiiToTg 'E^coTr/iToj 
iijjdg '/Mydj Xoyov 'iva, ov 
lav s'/T'/jTs [JjOi^ xdyu 
■jf/.h loc!} sv To/a s^ovffia, 
ravra 'xoiu- 

^^ To iSaTTTiG/J^cc TO 'ludvvou 
Tohv rjv ; 

71 it av0pu)'7rcijv 

0/ ds disXoyi'Z^ovTO 
sv savToTg /.syovTig 
-^ 'Eav s't-TTui/jjiv sB 

^' Kai s^yovTat 

'Trd'Kiv iig ' IspoSoXv/JjO.. 

Kat sv Tuj }s£U) irs^iirciTovv- 

Tog ahrou 

s^yovTat rrghg avTov 

01 . 

d^yisPsTg zaio'i y^a/j^/jLUTsTg o'l 'TT^ieZxjTiPOi, 

^^ Kai sXiyov aurw 

'El/ ito'ia =^ 

^pvdia Ta-oTO, 
, , ri Tig SOI 
rriv st.ouffjav tuvtyiv souksv 
iva TaxiTa 'Xoir\g ; 
'^'O 6= 'irjgovg (aTrox^idsig) 
si-TTsv auToTg 'E'^rs^wr^o'w 
ufJMg sVa Xoyov, zai 
' AToKoidriTs /j,oi, y.a) 
s^oj ufjjTv sv To/a s^ovffia 


^° To (SaTTiff/j^UTo'ludwov 

s^ ovoavov rjv 
'/) s^ dvQpui'jruv ; 
^ A-ozoiOriTS fj^oi. 
^^ Kai bisXoyiZ^ovTO 

cr_or>; savroug Xiyovrig 

'Bdv i'llTMlJjSV St, 

^ Kai sysvsTO sv (j^ia rZiV 

rifXjS^ojv diddff/CovTog avroii 

Tov Xaov sv TO) isgoj Kai 




iiQiTg Kat 01 y^a^ij^i/jaTsTg 

(SUV ToTg T^saCvTs^oig, 

^ Kai s]—av '^r^og avTOv 

'Ri'TTov yi/j,Tv 

'El/ 'Toicf, s^ova'ia ravra 

"TroisTg, rj Tig sgtiv hohg ffoi 

rriv s^ovffiav TavTr}v ] 

^ 'Attox^/^s/S ds 
sTttsv T^og avTovg ^Epcot^Su 
u/xag Tidyoj Xoyov, xai 
E/VccT-s IJ^OI 

* To [Sd'TTiC/j.a ^ludvvou 

St, ovpavov Tjv 
rj s^ dvdoojrro)v ; 

^ O/ hs ffvvsXoyidavTo 

Tfog savTovg Xsyovrsg OTt 
'Edf s7'-u/Jbsv s^ 



Matthew XXI. 23. 

ISIaek XI. 25. 

which is in heaven 

may forgive you 

your trespasses. 

^^ But if ye do not forgive, 

neither will your Father 

which is in heaven 

forgive your trespasses. 

Luke XX. 1. 


Christ's Discourse in the Temple. 

^ And when he was come 

into the temple, 

the chief priests and the 
elders of the people 
came unto him 
as he was teaching, 
and said. 

By what authority 
doest thou these things ? 
and who gave 
thee this authority ? 

'* And Jesus answered 

and said unto them, 

T also will ask you 

one thing, which if 

ye tell mc, 

I in like wise will tell 

you by what authority 

I do these things. 

*® The baptism of John, 

whence was it? from heaven, 

or of men ? 

And they reasoned 

with themselves, saying. 

If we shall say, From 

^^ And they come again 
to Jerusalem : 

and as he was walking 
in the temple, 

there come to him 

the chief priests, and the 

scribes, and the elders, 

^^ And say unto him. 

By what authority 
doest thou these things ? 
and who gave 
thee this authority 
to do these things ? 
^® And Jesus answered 
and said unto them, 
I will also ask of you 
one question, 
and answer nie, 
I and I will tell 
you by what authority 
I do these things. 
^ The baptism of John, 
was it from heaven, 
or of men ? answer me. 
^^ And they reasoned 
with themselves, saying, 
7f we shiill sav, Fi'om 

^ And it came to pass, 

that on one of those days, 
as he taught the people 
in the temple, and preached 
the gospel, 

the chief priests, and the 


came upon him, with 

the eldei's, 

^ And spake unto him, 

saying. Tell us, 

by what authority 

doest thou these things? 

or who is he that gave 

thee this authority ? 

^ And he answered 
and said unto them, 
I will also ask you 
one thing ; 
and answer me : 

* The baptism (j/ John, 
was it from heaven, 
or of men? 
® And they reasoned 
with themselves, saying. 
If we shall say, From 



Matthew XXI. 26. 

ouf ovx, sTiaTivffaTS avTui ; 

'TTUV, ipoQou/Jyida Tov oyXor 
TavTsg yao ug 'Tr^oipyirriv 
i^ouffiv rhv 'lc/jdvv/}v. 

-'' Kai d-TTO'/ioi^'iVTig ruj 

OvK o7da/Mv. 
" Epri auroTg xa/ auTog 
OuSs syob Xiyc/j vf/j7v 
h 'TToia s^nvGici raura toiu. 

28-32 peculiar to Matt. 
^^"AXXrjv 'TraoaQoX'^v dy.ov- 

" A'^d^ooTog 71 V olxohiG-TTorrig 
osrig ifhrsvSiv dn.itikma, 
xal p^ayfjyO'jalru) iU,s^iU7i'/.iv 

Hat W7i006lJ^7l(Si'J 'TTu^yov, 
xa) s^'sdiTO ahrh yioosyoTg, 
Ka! diTibyjfJ^ricSiv. 

^■^ On hi tjyyiGi'j 6 xai^hg 
ruv xaoTuv, 

dvsSTBiXiv Tovg dovXoug ah- 
Tou 'xfog Toiig yBugyovg 

XaQsTv TO'og xaoTTOiJc 

^^ Kal XaZovng o'l yaooyni 
roxjg dovXoug avrov 

ov ds diTiXTiivav^ 
ov bi sXidoZoXriSav. 

^^ TldXiv d'7ii(S7iiXi\i 
aXXovg dovXovg 
"rXsiovag tuv t^uitcov, 
xai s-Tioir^Sav auroTg wffau- 

Mark XI. 31. 

ou^avou, s^sT Aid ri 

oux sTriGTSVGars auruj ; 

^^ ' AXXd ii'xufLiv s^ dvd^do- 

itoi]) \ s(poQovvTo rhv Xaov 

d'TTavrsg yd^ sfp^Of 

TOV 'icijdvvrjv ovTOjg 

on 'rpo(p'yjrrig 'J"* 

^^ Kai dvoxpidhrig 

roj 'I'/jGov X'iyoveiv 

OxjK o'lhaijjzv. 

Kai 6 'iriSoZg Xsyii ahroTg 

Ohhi iyuj Xsyw u/a?; 

sv To/a s'^ovaia Ta\JTa toiu. 

XII. -^ Kai TJf^aro avroTg 

Iv 'KaoaZoXatg XaXuv 

'' Afi'TTiXuva 



7iai 'Xi^iUri%iV (p^o.y[j,lv '(j)o\j^iv U'ToXyjviov 

Kai wxod6/jj'/]Siv Tuoyov, 

xai l^'sdiTO avTov yscupyoTg^ 

xai d'Tribyi'MYjSiv. 

^ Kai d'TTsffTSiXsv 
T^og roug ysojpyovg 
rCJ zai^uj douXov, ha 
itaod Tuv yico^yuv 
XdZr^ d'Trh raiv xao'xuv 

TOV d/Jj-TTi/.MVOg' 

^ Kai XaQovTsg 
auTov idsioa.v 

■/tat d'XsgrsiXav zsvov. 
* Kai 'jrdXiv aTriffri/Xsv 
T^cig a,vTovg dXXov dovXov 

■yidzsTvov (XiSoCoXfjGavTsg'j 

Luke XX. 5. 

ou^avoii, hsT Aid ti 
ouK s'TriGTiudaTi avrw ; 
^ 'Kdv ds s'lTUf/^sv s^ dvd^u)- 
'XuVj 6 Xaog a'Kag xaTaXiS- 
dasi rjfjbdg' iTiini(SijAvog yd^ 
sdTiv 'lojdvv'/iv 
'X^oipriTriv iivai. 
'' Kai dTiXPidrjcrav 

Mrj iib'ivat 'tto&sv, 

^ Kai 'I'/jcoDg ii'Ziv avroTg 

Oi/dh iyu Xiyu h[uv 

Iv 'xoicc s'^ouciici ravra 'Xoim, ■ 

® "Hf^aro hi Xiynv T^og 

TOV Xaov Triv Ta^aQoXriv 


" Avd^wxog 

ifiiTivSiv diimXojva 

xai st,ihiTO auTov yiu^yoTg, 
xai d'aibrjfijriSiv 
y^^dvovg '/xavoug. 
^•^ KaJ Kuj^Oj 


T^og Toug yiu^yovg 
BovXov, ha 

aTo Tou xa^Tov 
roZ djJj'iiiXmog 
duxTovdiv auTuJ' 
0/ di ysu^yoi 

dil^avng ahro 

it,aiti6TilKa.V XiVOV. 

^1 Kai T^ogidiTO 

iTi^OV 'TTilJ.-^ai dovXoV 

01 hi xdxuvov bii^aVTii 



Matthew XXI. 25. 

heaven ; he will say unto us, 

Why did ye 

not thcu believe him ? 

»« But if we shall say, Of 

men ; we fear the people : 

for all 

hold John 

as a proi)het. 

*' And they answered 

Jesus, and said^ 

We cannot tell. 

And he 

said unto them. Neither 
tell I you by what autho- 
rity I do these things. 
28-32 peculiar to Matt. 

^ Hear another parable : 
There was a certain 
householder, which planted 
a vineyard, and hedged it 
round about, and digged 
a wine-press in it, 
and built a tower, 
and let it out to 
husbandmen, and went 
into a fiir country : 

** And when the time 

of the fruit drew near, 

he sent his servants 

to the husbandmen, 

that they might 


the fruits of it. 

^ And the husbandmen 
took his servants, 
and beat one, 
and killed another, and 
stoned another. 

^ Again he sent 
other servants 
more than the first : 
and they did unto them 

Mark XI. 31. 

heaven ; he will say. 
Why then did ye 
not believe him? 

32 But if we shall say, Of 
men ; they feared the peo- 
for all men [pie : 
counted John, that he 
was a prophet indeed. 

33 And they answered 
and said unto Jesus, 
We cannot tell. 

And Jesus answering, 
saith unto them, Keither 
do I tell you b} what autho • 
rity I do these things. 
XII. ^ And he began to 
speak unto them 
by parables. 
A certain 
man planted 

a vineyard, and set an hedge 
about it, and digged 
a place for the wine-fat, 
and built a tower, 
and let it out to 
husbandmen, and went 
into a far country. 

^ And at the season 

he sent 

to the husbandmen 
a servant, that he might 
receive from the husband- 
men of the fruit of the 
3 And they 
caught him, 
and beat him, 

and sent him away empty, 
* And again he sent unto 
them another servant ; 

and at him they cast 

Luke XX. 5. 

heaven ; he will say. 

Why then 

believed ye him not ? 

® But and if ive so//, Of 

men ; all the people 

will stone us : for they 

be persuaded that John 

was a prophet. 

^ And they answered. 

That they could not tell 
whence it was. 
^ And Jesus 
said unto them. Neither 
tell I you by what autho- 
rity I do these things. 
® Then began he to 
speak to the people 
this parable : 
A certain 
man planted 
a vineyai'd, 

and let it forth to 
husbandmen, and went 
into a far country 
for a long time. * 

^^ And at the season 

he sent a servant 

to the husbandmen, 

that they should 

give him 

of the fruit of the 

vineyard : 

but the husbandmen 

beat him, 

and sent him away empty. 
^^ And again he se7it 
another servant : 

and they beat him 



Matthew XXI. 37. 

Mark XIL 4. 

Luke XX. 11. 

i/ii(paXaiM6av Kcci '^TiiJjrisav. 

Kai dTifjydgavTBC 
s^a-BGTiiXav xsi'o'i'. 

* Kai aXkov a-~iCTsrAiv 

^^ Kai TOOffidsTO T^ITOV 


'Trifx-^ai' o'l ok tovtov 
T^avfijaTiGixvTig s^iCaXov. 

uTsxTsivav, xa/ '^roXXoug 

ciXXovg, ovg [iiv dsgovTig, 

oug ds d'TTOXTivvovTig. 

^^ "ToTggoi/ 8s 

® "'RTi'i\iai7-)(svu'ih dya'jTTj- 


^3 EIvsv ds 6 Kv^iog tov 
dfj.'ffiXuvog T/ Toi'^aoj ; 

aTsarsiXsv •y^oj avroug 



TOV v'lov aVTOU 

avTov 'iGyjXTov -rrfog avToug 

TOV v/6v (iiov Thv dya-TTyjToV 


Xiycijv or/ 

1sug TOVTOV ihdvTig 

'Evrpai'/jGovrai rov v'lOV fiov. 

^'EvToa'rrrjdoi/Tai tov v'iov /xov. 


38 O; dh yiojpyoi ihovng 

' 'E/C£/Vo/ bs 01 yscijpyoi 

^* ^IdovTsg 6s avTov o'l 

TOV xj'ihv 

ysoooyoi htsXoyiZ^ovTO 

ii'xov h savroTg 

'T^og mvTovg s7-:Tav oti 

'TTgog dXXyjXovg XsyovTig 

OuTog sGTiv b -/.Xyioovo/^og' 

OuTog \sTiv 6 /iX'/jPovo/jbog' 

OuTog sSTiv xX'/jPovo/Mg' 

BsvTB a'XOKriivoj[ aiiTov 

diVTi d'ZOXTshoilliV aitTOV, 

(^dsVTi) d'7T0XTsho}lJ,SV avTov, 

jiCCI <S-^(JJlJjiV 

■/.ai rjfjbojv iGrai 

'I'va Tjfjyuv ysvTjTai 

T^v xXrjoovo/jJav abrov. 

y} nXri^ovoHiia. 

7] %Xyioovo[j.ia.. 

2^ Kal XaQoiTig 

^ Kai XaZovTig diiixriivav 

avrov s^iCaXov 

avTov, %ai s^sZaXov avrh 

^^ Ka/ h/iZaXovTsg avrbv 

s^o) TOV a[M'XsXoiivog 

s^ca TOV a/M'TTiXuvog. 

f'^w TOV diJj'iTiXuvog 

Xai d'TTiKTSIVaV. 


*° "Orav ovv iXdrj 

6 nvPiog TOV a/A'TsXwi/oj, 

Ti -^or/jCiii ToTg yi^oyoTg 

® T/ 'TTOr/jGSI 

T! ovv ToirjGsi avToTg 

h.ihotg ; 

Kv^iog TOV d/Jt,':riXuvog ; 

Kv^iog TOV diMTTiXuvog ; 

*^ AiyovGtv avTw 


^® 'EXsvGsTai 

Kax.rivg -/.axug ccxoXsan 

zai dToXsGsi 

zai dToX'sGsi 

avTovg, Kal 

Toug ysc/j^yovg, -/.ai 

Toxjg ysctj^yovg TOVToug, xal 

TOV aiJj'iri'KMva InhiiiGiTai 

dooffsi TOV d/J.'TrsXoiiva 

ddjasi TOV dfi'rrsXSiiva 

aWoig yswgyo/c, diTing 



a'TTohuiSovSivavru) tovc 7tao- 

Tovg iv ToTg zai^oTg avTojv. 

''AxovGavTsg ds sJ'xav (j^r^ ys- 


*^ Asysi avToTg 6 'iviGovg 

■'^ 'O 5s 5,aCXs-vj/a5 avToTg 


^° Ovdi T^v 

il'TrsV Tl OVV 16TIV 

aviyvuTi h TaTg yoa(paTg 

y^aiprjv TavTr^v dv'syvc/jTs 

TO yiygafifMsvov tovto 

A/'dov ov a'TihozifJ^aeav 

Aidov ov d'^TidoKi/J^asav 

A!9ov ov d'TTiBoKifiaffav 



RLvTTiiEW XXI. 37. 

■" But last of all 

he sent unto them his son, 

sajing, They 

will reverence my son. 

'^But when thehusbandmen 
saw the son, they said 
anionij themselves, 
This is the heir ; come, let 
us kill him, and let us seize 
on his inheritance. 

^^ And they cawjlit him, 
and cast him out 
of the vineyard, 
and slew him. 

[of the 
*** "When the lord therefore 
vineyard cometh, what will 
he do 

unto those husbandmen? 
" They say unto him, 
He will miserably destroy 
those wicked men, 
and will lot out ///.•* 
vineyard unto other 
husbandmen, which shall 
render him the fruits 
in their seasons. 

*• Jesus saith 
unto tliem, Did ye never 
read in the scriptures, 
The stone which the build- 

Mark XIT. 4. 

stones, and wounded 
him in the head, 
and sent him away 
shamefully haniUed. 

* And again he sent 
another; & him they killed, 
and numy others ; beating 
some, and killing some. 
^ Having yet therefore 

one son, his well-beloved, 
he sent him also last 
unto them, saying. They 
will reverence my son, 

' But those husbandmen 


among themselves. 

This is the heir ; come, let 

us kill him, 

and the inheritance 

shall be ours. 

^ And they took him. 

and killed him, and cast 
him out of the vineyard, 

® What shall therefore the 
lord of the vineyard do ? 

he will come and destroy 
the husbandmen, 
and will give the 
vineyard unto others. 

Luke XX. 11. 

^° And have ye not 
read this scripttu'e. 
The stone which the build- 

also, and 

entreated him shamefully, 
and sent him away empty. 
12 And (Kjain he sent a 
third : and they wounded 
him also, and cast him out. 

^^ Then said the lord of 
the vineyard, What shall 
I do ? I will send 
my beloved son : 

it may be they 

will reverence him 

when they see him. 

^*But when thehusbandmen 

saw him, they reasoned 

among themselves, saying, 

This is the heir ; come, let 

us kill him, 

that the inheritance 

may be ours. 

^^ So they cast him out 
of the vineyard, 
and killed him. 

"What therefore shall the 
lord of the vineyard do 
unto them ? 

^® He shall come and destroy 
these husbandmen, 
and shall give the 
vineyard to others. 

And when they heard it, 

they said, God forbid, 

^^ And he beheld them, and 

said, What is this then 

that is written. 

The stone which the build- 




Mark XII. 10. 

Luke XX. 17. 

0/ ol/iodo/Mvvrsg, ourog 

0/ oiKoboiJjOwng, ovrog 

01 ojKodo^oboyvng, ourog 

sysr/jl)yi slg xz(pa'A7iv yuvlrxg- 

syBv/jdrj ug %i(pa\y\'J yuviag' 

sysvridrj iig x.i(paX'^vycf}Viag', 

<7rc(,oa, K.UPIOU sysviTO aurri, 

^^ Ilaoa Kv^iov lyhiro avrri 

%ai iGTiv ^av/j.aarri 

zai scriv^a'jiMadrri 

f !/ otpdaX/MTg TjiJ^ojv ; 

h 0<p6akiJAug ri,wuv ; 

43-44 peculiar to Matt. 

1 8 peculiar to Luke & Matt. 

*5 Kai daovaavTsg o'l af%- 

See V. 12. 

li^sTg xai o7 ^aot<saToi 

rag 'ita^aZoXag abrov sy- 

vuffav on itioi auruv Xsyir 

^'^ Kal ^i^rouvTsg 

"^^ Km/ hZrirouv 

^^ Kai i^'^ryiaav o'l yoan,- 
fjMnTg -/.at o) doyjzoug h~t- 

abrov -/.parriffcci 

abrov y,^ar7J<Jai, >cai 

QaXsTv It' abrov rag "xfigag 
sv abrri r/j oi^a, y~ai 

s(poQ-f]dy}(jav rovg o^^Xovg, 

spoZridri6av rov o^Xov 

s(poZri67i(Sav rov Xaov 

h-ii iJg '7roo(pr]rriV aurov 


'iyvMCav ya^ on T^ogabrobg 

syvctjgav ydo on T^og abrovg 

See V. 45. 

rrjv 'TTagaQoXrjv tJ'Xiv. 

Kai d<psvric aurov aTyiXdov. 

si'TrsvrTjv --agaZoXriv ravrrjv. 


On Paying Tribute, 


■^^ ToVa <rogiudivrsg 
o'l Qyaoigawi 

GuiJjZobXiov iXaCov o-Trojg 
abrov irayihibGuOiv svXoyw. 

^^ Kat d'ToffTsXXoveiv abrQJ 
rovg /JLadrjrdg abruv 
(iiird ruv ' H^Cfidiavuv 

Xsyovrsg Ai^dd/iaXs, 
o'idaiJ.iv on dX'j^drjg s7 
xai rr\v obov rob Qiob 
sv d7.ri&iia bida,6KSic, xal 

13 Kai 

d'iroGr'iXXoMSiv --fog abrov 
Tivag ruv ^aPiffaic/jv 
Kai ruv 'H^ojdiavuv, 

'iva abrov dy^iu(ioj(fiv Xoyui. 

1* Kai IX&ovng 

Xsyovsiv abrui A/SccffxaXs, 

o'i'da/xsv on dXrjdrjg ii' 

^° Kai Ta^aryjo'/iffavrsg 


syy.adsrnvg b'Trox^ivo/jjivovg 

laurovg hijiaiovg sivai, 

ha sTiXdCojvrai abrou X6- 
yov, ojffn 'xa^ahobvat abrov 
rfj d^^fi xai rf, s^ovffict 
rov Tjys/Jjovog. 

^1 Kai sTrj^urrjOav abrov 
Xsyovng AiddszaXi, 
o'ida/X£v on o^d'Sjg 

Xiyug xai diddSKng 



Matthew XXI. 42. 

Mark XII. 10. 

Luke XX. 17. 

ers rejected, the same is 

ers rejected is 

ers rejected, the same is 

become the head of the 

become the head of the 

become the head of the 

corner : 

corner : 

corner ? 

this is the Lord's doing, 

^^ This was the Lord's doing, 

and it is marvellous 

and it is marvellous 

in our eyes ? 

in our eyes ? 

43-44 peculiar to Matt. 

1 8 peculiar to Luke &Matt 

** And when the chief 

" And the chief 

priests and Pharisees 

priests and the scribes 

had heard his parables, 

they perceived that he 

See V. 12. 

(See below.) 

spake of them. 

*® But when they sought 

^^ And they sought 

the same hour sought 

to lay hands on him, 

to lay hold on him, 

to lay hands on him ; 

they feared the vudlitude, 

but feared the people : 

and they feared the people 

because they took him for 

a prophet. 

Sec V. 45. 

for they knew that he 

for they perceived that ho 

had spoken the parable 

had spoken this parable 

against them : and they left 

against them. 

him, and went theii' way. 


On Paying Tribute. 


^® Then went the Pharisees, 

and took counsel how 
they might entangle him 
in his talk. 

^^ And they sent out unto 
him their disciples, with 
the IlerocUans, 

Baying, Master, 
we know that thou 
art true, and teachest 

^^ And they send unto him 
certain of the Pharisees 
and of the Ilerodians, 

to catch him 
in his words. 

^* ^Vnd when they were 
come, they 

say unto him. Master, 
we know that thou 
art true, 

^'^ And they watched him, 
and sent forth 
spies, which should feign 
themselves just men, 

tliat they might take hold 
of his words, that so they 
might deliver him unto the 
power and authority of the 

-^ And they asked him, 
saying, Master, 
we know that thou 
sayest, and teachest 



Matthew XXII. IG. 

ou ii'ikii eoi TiPi cvdivog' ou 
yao j3As--XBig s/'g rr^osuTov 

^^ E/Vs ouv yjfjbTv 
Ti 601 doxeT; 

dovvai xrivsov Kuidaoi )] o'j ; 

^^ Tvovg di 6 'IjjtfoDs 

T/jV 'TTOVYioiav aUTOJV 


Ti l-Li mioaZ^iTi, h'jrox.Pirai \ 

^^ ' E-7Tibsi^aTB flOl 

TO vo/^/tf/O/a Tov 7ty]vSov. 

O'l bs 'TTDOffyn'sy/.av aurui 


^° Ka/ Xiyii ahroTg Tlvog rj 

sixobv au-r} x,ai 7] i-Triy^ap'/] ; 

^^ AsyovSiv ahru) 


Ton X'iyn ahroTg 

'AcroSors oxjv ra Kaiffa^og 

KaJffa^i xai ra tov &iov 

T'jj QiUI. 

^^ Ka/ aKovGavng i&ah'J^a- 

Mark XIL 14. 

oh IJj'sXil 601 'TTB^I 0U0SV6S" OU 

yag (SAiTTSig iig 'Z^oGcocrov 
di/d^u)Tc>Jv, dXX' s'?r dXridiiag 
rrjv odov rou Qiou bihd6Kiig' 


y.r[V6ov Yia'i6(ioi dovvai tj o'j ; 

I'' 'O 6s uU}g 
auTOJV TTjv ■o'ro-/.oi0iv 
ii'TTiv axjToTg' 
T'l fxi T£/ga^srs ; 

(p'lPiTS fJjOl 

drjvd^iov ha 'iho:. 
^^ O'l hi tjviyxccv 

xai Xsyii avToTg Tlvog i] 

ilxuv a'urr} nai rj smy^a<pyj ; 

O'l ds ii'Tra.v ahrOJ 


" ' O OS 'I'/jcroDg iJ'jriv 

Ta YLaieaoog d'Kohori 

Kai6aoi X.OCI rd rov Qsov 

Ka/ si)av'MaZov scr' avruj. 

Luke XX. 21. 

xai ol) 

Xa,a<^dvsig TsoVwroy, 

aXX' £t' dXri&uag t'/jv odov 

Tou Qiov hihd6/iiig' 

^^ "E^i6Tiv rjfLag 
Kai6a^i (pooov bouvai ri oj ; 

^^ KaTttMoriaag hi 
ahr'jjv T7}v 'jravou^yiav 
bJ~sv Tshg avTovg 
(T/ /AS 'TTsiodZirij 
^* As/^are ,«.o/ 

Tlvog h/si 

siyMa zai l^iyoa(p'!)v ; 

dvox.^i&'svng bi ilirav 


^^ 'O 6s s/ffsi/ ffscij ahroxjg 

Tolvvv' A'iTodoTS 7d.Ka!6aeog 

TU) Kal6a^i rdrov ©sou 

rw 0SW, 


Jksus Questioned by the Sadducees. 

^3 'Ev liiiivvi rfi ri/Migcf, 
T^oeTJXdov aurw 
o'l Xiyovng 
H,r\ iivai dvd6ra6iv, 
xa,} I'TTriouirriGav ahrh 
** Atyovng 
AiBd6-/.a}.s, Mc/JV6rig it 

^^ Ka/ i^'^ovrai 

'S.aboovxaToi '^^og auTov, 

o'lrivsg Xiyou6iv 

dvd6ra6iv firi shui, 

xai STrrjPojrciJV aurov 


^^ AidddxaAi, MwuffSjc 'iy- 

^^ ngo6iX66vTsg ds 
rivig TMv 'SaodovxaictJ'.', 
01 dvTiXsyovng 
dvd6Ta6iv fjbri sivai, 
lzri^U)Trj6av avrov 
^® A'syovTig 



Matthew XXII. IG. 

Mark XII. 14. 

Luke XX. 21. 

the way of God in truth, 


neither carest thou for any 

and carest for no 

neither acceptest thou 

man : for thou regardest 

man : for thou regardest 

not the person of men. 

not the person of men, but 

the person of any, but 

teachest the way of God 

teachest the way of God 

in truth : 

truly ; 

^^ Tell us therefore, 

What thinkest thou ? 

Is it lawful to give 

Is it lawful to give 

22 Is it lawful for us to give 

tribute unto Cesar, or not ? 

tril^ute to Cesar, or not ? 
^® Shall we give, or shall we 

tribute unto Cesar, or no ? 

^® But Jesus pereeived 

not give? But he, knowing 

^3 But he perceived 

their wickedness, and said, 

their hyjiocrisy, said unto 

their craftiness, & said unto 

Why tempt ye me. 

them, Why tempt ye me ? 

them. Why tempt ye me? 

ye hypocrites ? 

*^ Shew me the tribute- 

bring me a penny, 

2* Shew me a penny. 


that I may see it. 

And they brought unto him 

■^^ And they brought 

a penny. 


^ And he saith unto them, 

And he saith unto them. 

Whose is this image and 

Whose is this image and 

AVhose image and 

superscription ? 

superscription V 

superscription hath it? 

" Tiiey say unto him. 

And they said unto him. 

They answei-ed and said. 




^^ And Jesus answering. 

25 And he 

Then snith he unto them. 

said unto them. 

said unto them, 

Render therefore untoCesar 

Render to Cesar 

Render therefore untoCesar 

the things which are 

the things that arc 

the things which he 

Cesar's, and itnfo God the 

Cesar's, and to God the 

Cesar's, and unto God the 

things that are God's. 

things that are God's. 

things which be God's. 

22 When they had heard 

these wordsjthey marvelled. 

And they marvelled at him. 


Jesus Questioned by the Sadducees. 

•^ The same day 
came to him 
the Sadducees, 
which Sill/ that there is no 
resurrection, and 
a.skcd him, "* Saying, blas- 
ter, Moses said, 

^^ Then come unto him 
the Sadducees, 
which say there is no 
resurrection ; and tliey 
asked him, saying, ^^ Mas- 
ter, Moses wrote unto us, 

2^ Then came to him 
certain of the Sadducees, 
which deny that thei'C is 
any resurrection ; and they 
asked him, 2^ Saying, Mas- 
ter, Closes wrote unto us, 




Matthew XXIL 24. 

Makk XII. 19. 

Luke XX. 28. 

'Edv rig 

^ci-^iv Tj/x/v on sdv rivog 

IV rif/jTv, sdv rivog . 

ddsXiphg d.-roSdvYi 

dbsX(pog d'TToddv'/j 

Kai /taraXi-Tf] yuvahta. 

syjjiv yuvaTxa^ 

u.'Xo^avri ij,y\ i-)(^C/jV rr/.va^ 

xal pjy\ d(p7i t'sx.]/ov, 

xai ourog drsxvog d-Troddvyi, 

S'TTiyaiJ^ZihGii 6 adiXtph; 

ha XdQyj o ddsX^hg 

'iva XdQrj 6 ddsXipog 

a\iro\) rr\v yuvaTK^ avTou 

avTov T'/jv yvva/ka 

avrov rrjv ymaixa 

xal aMa(Srr,(Sii s-x'soij,a 

xai s^avct,(ST7}Sri tfcrio^a 

xai s^avaGr/iff-fj Git'soij,a 

ruj ahi'K(p'jj ahrov. 

TU) dbsX<p'jj axjTov. 

ru) ddsX(pQj avrov. 

^^ ^Haav bi -ira^ ^yJiv s7r-a 

^° 'E-rra ddsX(poi r\6av 

^^ 'ETrrd ouv d.bsX<poi r\ca.v. 

a8sX(por Kai 6 'X^uTog yy\(i^ag 


Kai T^uirog 7.aQ,uv yuvaTxa 

STSXiVTYjgBV, Xai ,1171 S%W|/ 

xai d-zo&vrjSxuv ovx d<pi^Ksv 

d'TTsdavsv drsy.vog' 

ff'Trs^i^a, a(prix.iv rrtv ymojna, 


avrov Tip dbiXipui ahrov. 

^^ ' OiJjOiMg %UA hixJTioog 

^^ Kai 6 dsursoog iXaCiv 

^° Koc/ (sXaSse) 6 Osurioog 

avTTjV, xai 

{rr\v yuvaTxa. xai ourog 

d'TTsdavsv /AJ5 xaraXivuv 

d--sdavsv drsxvog). 

%uA 7-g/Voj, 

ffffsg/xcf Kai 6 T^irog 

^^ Kai 6 roirog sXa^sv 


auT'/jv, usaurojg ds xai 

iCfjg Tojv s-rrd. 

^^ Kai 01 S'TTrd 

01 sirrd 

ovx d(prj7iav g-7rsPfjja. 

ou xariXt'TTov rsxva 
xai d'Ks&avov. 

^^ "Tcrsjoi/ dh Tdvruv 

"Eff^arov 'jrdvrcijv xai 

^^ "Ten^ov (^s Td.vruv) 

d'zidavsv Ttai n yvvyj. 

71 yvvrj d-TTiSavsv. 

xai Tj yuvTj d'TTsdavsv. 

^^ 'F.V rfj dvaffrdcisi ouv 

-^ ^E'j rfj dvasrdgii, oVai/ 

^^'Hyuvrj ouv sv rfj dvaffrd- 

rivog ruv i-rd iGrai yvvrj ; 

dvagTMffiv, rivog abruv 'idrai 

Sii rivog auraiv yivsrai yuv/i; 

'rdvng ydo iC-^ov ahrriv. 

yuv/j ; 01 ydo h-rrd leyjiV av- 

01 ydo sitrd loyjjv aurriv 

rriv yvvaT/.a. 


2^ 'AmK^tklg bs 

^* (Kai dToxDidug) 

34 Ka; [d'KOXPikig) 

'IjjffoL/c UTTiM cchroTg 

"E^jj ahroTg 6 'lyjaoug 

siitsv a/oro7g o 'l^jffouj 


Ob did Tovro TXavds^i 

li'fi liooTsg rdg y^cicpdg 

IJjYi sidoTsg rdg yoacpdg 

liy\b\ rriv dvvafLiv rov &iov. 

fj^r^hi rrjv dvva;j,iv roZ ©gou ; 

O/' uioi rov aiuvog rourou 
yajj^ovGiv xai yaiMisxovrai, 

^° 'Ev ydi rfi 

^^ "Orav yd^ 

3^ O/ bs xara^iojdivrsg 
rov aiuvog sxsivou ruysTv 
xai rr\g 


ix vsx^uv dvasruxriv, 

dvaGrdffsoog rrig sx vsx^uv 

o'oTi ya/j,ov(jiv o'jts 

ours ya/Muffiv ovrs 

ovrs ya/J.ov(jiv ovrs 




^ Ovbs yd^ d-~o&avs7v 'in 


dXX'' ug dyyiK^i 

dXX' siaiv wg dyyiXoi o) 

icdyyiXoi ydo s/V/i/, xai 

h tS) ovgavui slciv. 

h roTg ov^nvoTc. 

v'loi slffiv &SOV 

rrig dvaSrdsscrjg v'/oi ovrsg. 

IX thp: gospels. 


Matthkav XXII. 24. 

If a mail die, 

having no children, 

his brother shall 

many his Avife, and raise 

up seed unto his brother, 

'^ Xow there were with us 

seven brethren : and the 

first, when he had married 

HAvife, deceased, and haAang 

no issue, left his wife 

unto his brother : 

*® Likewise the second also, 

and the third, 
unto the seventh. 

" And last of all 
the woman died also. 
'^ Therefore, in the 

whose wife shall she be 
of the seven ? for they all 
had her. 

'* Jesus answered and 
said unto them, Ye do 

err, not knowing 
the scriptures, nor 
the power of God. 

^ For, in the 

resurrection, they 
neither many nor are 
given in man-iage, 

but are as the 

angels of God in heaven. 

Mark XU. 19. 

If a man's brother die, and 
leave his wife behind hiui, 
and leave no children, 
that his brother should 
take his wife, and raise 
up seed unto his brother. 
-° Now there were 
seven brethren : and the 
first took a wife, and 
dying left 
no seed, 

^^ And the second took her, 

and died, 

neither left he any seed : 

and the third 


^^ And the seven had her, 

and left no seed : 

last of all 

the woman died also, 

" In the 

resurrection therefore, 

when they shall rise, 

whose wife shall she be 

of them ? for the seven 

had her to wife. 

'^^ And Jesus answering, 

said unto them, Do ye not 

therefore err, because je 

know not 

the scriptures, neither 

the power of God ? 

For when they shall 

rise from the dead, they 
neither marry, nor are 
given in marriage ; 

but are as the 

angels wliich are in heaven. 

Luke XX. 28. 

In any man's brother die, 

having a wife, and he die 

without children, 

that his brother should 

take his Avife, and raise 

up seed unto his brother. 

^^ There were therefore 

seven brethren : and the 

first took a wife, and 


without children. 

^'^ And the second took her 

to wife, and he died 


^^ And the third took her ; 

and in like manner 

the seven also : 

and they left no children, 

and died. 

32 Last of all 

the woman died also. 

33 Therefore in the 

whose wife of them is she ? 

for seven 

had her to wife. 

3* And Jesus, answering, 

said unto them, 

The children of this world 
marry, and are given in 
niarriage : 

35 But they Avliich shall be 
accounted worthy to obtain 
that world, and the 
resurrection from the dead, 
neither marry, nor arc 
given in marriage : 36 ;j^ei- 
ther can they die any more : 
for they are erpud unto the 
angels ; and are the children 
of (iod, being the children 
of the resurrection. 



Matthew XXII. 31. 

Mark XII. 26. 

Luke XX. 37. 

^^ Ili^i ds rnc 

26 nsg/ as 

37 "Or/ a£ 

avadraGiOic, rojv vix^uiv 

TcHiv vs/i^oJv, on lyiioo\irai^ 

sysigovTai o'l vsx.^01, 

oiix dus'yvctJTS ro '^ri&iv •diM'i 

OX)-/. anyvMTi h rfi jSiQXuj 



MwL/(r^5 sfjjyjvuffiv 

s-vri rov jSdrou 

s'TTi Trig (3dTou, 

V'To rov &10V Xsyovrog 

Twj s/TTSV avTui 6 Qshc Xiyuv 

W5 Asys/ Ku^/oi/ 

^2'Eyw£/'/i/ 6 &iog' AC^aa/Jb 

'Eyw 6 ©£05 ' ACpaa/j, 

Tov &S01/ ' AZ^ad'M 

%ai 6 ©sog 'Iffaa-K 

%ai @ihi; 'isaax 

Kai &ibv '\Sad% 

xai &ihi 'laxwC ; 

Tiai Qiog 'laxwC ; 

xai &ihv 'laxwC' 

ohx iSriv 6 0205 

^^ O-j/C scr/v ©£05 

^ &iog bi ovx iSTiv 

©£05 vi/i^ojv aXka (^wcrwv. 

vexouv aXXa (&iog) ^wvruv 
{bfiiiTg ohv) 'ZoXu 'jtXavas&i. 

viK^uiv dXXd ^(jJvrc/jV 


The Highest Precepts of the Law, 

'TTilpd^UV aVTOl/ 

36 Aihdc/iaXi, 
'TToia svToXri ju^iydXyj 
Iv Tui vo'JjUj ; 

37 ' O a£ 'if'/} avTM 

' Aya'TTriGiig Kv^iov 

rhv Qiov ffov sv oXri rfj 

■/.a^ota ffov %ai h oXtj rfi 

•^\j-^'/i ffov xat h 0X7] rfj 

biavoia ffov. 

3^ AvTYi sffTiv i] (jjiydXri 

%a] itoCiTYi iVToXyj. 

3" Aivrsoa di 6/jboIa avrp 

Wya-TTriffiig tou rrXrjGio'j ffov 

2^ Kai TT^offiX&m 

i7g TU)V yoa/jj/jjOCTiMv^ 

d/iovffccg avroj'j ffuvZ^yjTOvvrc/jv 
sJdug on -/.aXi/jg d'Trixoidri 
avToTg, S'Trrj^uirrjffsv avrov 

Uoia sffriv svro7-^rj TfOJT-jj 

Trd.vTU)]/ ; 

2^ ' A-TriKgidri 'irjffovg on 

'uouirnlffTiv" A/iovs 'iffpa^X, 

Kv^iog 6 &ihg rifjt,uiv 

Kv^iog iig sffriv, 

3° Ka/ dya'KYiffiig Kv^iov 

rhv &i6v ffov £g oXj55 rrjg 

/ia^biag ffov %«/ J^ oXrjg rrig 

■^vyrig ffov zai s'^ oXrig rrig 

]ffyJ)og ffov 

(au7"/5 •ZQ'Jjrri svroX?}.') 
3^ Asvr's^oc (o/Ao/a) av-y] 
^Ayarr/jffiig rh'J 'rXriffi'ov ffov 



aL^TTllKW XXII. 31. 

Mark XII. 26. 

Luke XX. 37. 

" But as touching the 

^^ And as touching the 

^^ Xow, that the 

resurrection of tlie dead, 

dead, that they rise : 

dead are raised, 

have ye not read that 

have ye not read in the 

which was 

book of Moses, 

even Moses shewed 

how in the bush 

at the bush, 

spoken unto you by God, 

God spake unto him. 



when he calleth the Lord 

®" I am the God of Abraham , 

I am the God of Abraham, 

the God of Abraham, 

and the God of Isaac, 

and the God of Isaac, 

and the God of Isaac, 

and the God of Jacob ? 

and the God of Jacob ? 

and the God of Jacob. 

God is not the God of 

-^ He is not the God of 

2^ For he is not a God of 

the dead, but of 

the dead, but the God of 

the dead, but of 

the living. 

the living : ye therefore 
do greatly err. 

the living. 


'* Then one of them, 
which was a lawyer. 

asked him a question, 
tempting him, and saying, 
'° Master, which is the 
great commandment in the 
law? ^^ Jesus said unto him. 

Thou shalt love 
the Lord thy God with all 
thy heart, and with all 
thy soul, and witli all 
thy mind. 

^ This is the first and 
great commandment. 
^® And the second is like 
unto it, Thou shalt 

The Highest Precepts of the Law, 

'^^ And one 

of the scribes came, and 
having heard them reason- 
ing together, and pei'ceiving 
that he had answered them 
well, asked him, 

Which is the 

first commandment of all ? 
^® And Jesus answered him, 
The first of all the com- 
mandments is, Hear, O 
Israel ; The Lord our God 
is one Lord. 
^° And thou shalt love 
the Lord thy God with all 
thy heart, and with all 
thy soul, and with all 
thy minil, and with all 
thy strength. 
This is the first 
^^ And the second is like, 
namely this. Thou shalt 



Matthew XXIL 39. 

Mark XII. 31. 

Luke XX. 39. 

wg aaxjrov. 

wc (SiauTov. 

*° 'Ev rauratg raTg dvGiv 


iVToXaTs oXog 6 v6/J!^og 

aXkri hroXri ouk 'icriv. 

x^s/jjarai o'l -Tr^ofrtrai. 

^^ Kai iiiTiv ahru) 

^^ ' A'TTox^idiVTig b'i Tivig 

6 'y^a/J^/xanvg 

KaXwe, AiddszaXi, Jcr' 

Tuv yga/Xfi^aTsojv shav 
AiddffxaXs, xaXSjg 

dXrjhiag iiTag on s7g hrh 


(6 Qsog) -/.cii ov/i zgtiv aXkog 

•xXriv axjTov. 

^^ Kai TO dya'irdv avrov 1^ 

oXyjg Trig ^c/,^diag /tat Ig 

oXrjg TYig ffv/sdictjg %ai s^ 

oXyjg Trig 'x^Xpog xa/ to 

dya'Trdv tov 'ir'kriGiov ug 

kauTov tXsTov sgtiv 'ttuvtuv 

Tuv 6Xox,avTu,adTOJv xai 


^* Kai b'lrisovg, ihuv avrov 

on vouviyyog dTSKgidrj, 

£^TS^ avTui Ou fxangdv 

i7 aTTo Tr\g (SaffiXsiag 


See V. 46. 

Kai ovdsig ovk'sti iToX/xa 

*° Oux'sTi yd^ SToXfMUv 

avTOv s-n^CfiTriGai. 

i'TTtPUTav aurhv ovd'iv. 


Christ the Son of David. 

*^ ^vvriyfJi'SVOiJV ds roov 
^agisaicov l-rrriPooTriGsv au- 
Toug 6 'iriGoug 
*^ Asyuv 

T/ v/xTv doxsT 'Trig! 
TovXpigrou; Ti'jogv'/og sstiv; 
Xsyouffiv auTui tou Aavid. 
^^ Asyii avToTg 
Ua/g ovv Aavib 
h 'TTVibfiari 
xaXiT aurhv Ku^iov 

35 Kai 

d'TToxpdsig 6 'irjCioZg 


didd.ff/iojv Bv Tuj 'n^rZ 

Hojg Xsyovdivo'i ypa/jj/xarsTg 

on 6 X^iffrbg v'/og sanv 

Aavid ; 

3® Avrog Aavid uv-v 
sv Tuj "Trvsv/Man rw dyiu) 

*^ 'EiiTiv bi rroog avrovg 

Hug XlyovSiv 
TOV X^iarov iivai 
Aauib v'lov, 

^^ Kai avrog Aavib Xs; 
sv l3iQXi{) '^aXfxuv 



IHattiiew XXn. 39. 

Mark XII. 31. 

Luke XX. 39. 

love thy neighbour as 

love thy neighbour as 



*** On these two command- 

There is none other com- 

ments hang all the law 

mandment greater tlian 

and the prophets. 


32 And the 

3^ Then certain of the 

scribe said unto him, 

scribes, answering, said. 

Well, ]\Iaster, thou hast said 

Master, thou hast well said. 

the truth : for there is one 

God ; and there is none 

other but he : 

33 And to love him with 

all the heart, and with all 

the understanding, and 

with all the soul, and with 

all the strength, and to 

love his neighbour as him- 

self, is more than all whole 

burnt offerings and sacii- 


3* And when Jesus saw that 

he had answered discreetly. 

he said unto him. Thou art 

not far from the kingdom 

of God. And no man after 

*» And after that 

See V. 46. 

that durst ask him any 

they durst not ask him any 


question at all. 


Christ the Sox of David. 

*^ While the Pharisees 
were gathered together, 
Jesus asked them, 
*2 Saying, 

What think ye of 
Christ ? son is he ? 
They say unto him, 
The son of David. 
*3 lie saith unto them. 
How then doth David 
in spirit call him Loril, 

^^ And Jesus 
answered and said, while 
he taught in the temple. 
How say the scribes that 

is the son of David? 

3G pyj, 

David himself said 
by the Holy Ghost, 

" And he 
said unto them, 

How say they that 

is David's son ? 

*2 And 

David himself saith 

in the book of Psalms, 



IMattiiew XXIL 


Mark XII. 36. 

Luke XX. 42. 


** E/Vsv Kv^iog 

ETttsv Kv^iog 

EJtev Kvq^iog 

rui Kv^tuj fxov Kddou 

T(p Kug/w /J,ov Kd&i6(jv 

ruj Ku^/w /j,ov Kddov 

Ix ds^iojv iJ,ou 

Ix Ss^/wc fJUOV 

SK bi^lUV [X,OV 

sojg av Sw rovg ly^d^oiic, 

scijg av ^w rovg sy^6oovg 

*^ "Ew$ av ^w ToOs ^XH^^^ 

60V bTO'/tdro) roov Tobm gou. 

ffov b-Trnxdru ruiv rrodc/jv Gov. 

gov v'XO'TodiovruJv 'xohuiv Gov ; 

*° E/' ouv Aauld 

^^ AvTog Aavld 

** Aau/8 GUI' 

■AaXiT ahrhv Ku^iov, 

Xiysi avTov Kv^iov, za! 

aijT-oi' Kxj^iov %aXsT, xa/ 

izujg v'lhg ahrou sffrlv 

'TTodiv avTov sffriv v'log ; 
xa/ 6 'TToXvg o^Xog 
'/jzoviv avrov rjhujjg. 

Twj auTOv v'log sariv ; 


Jesus Reproves the Vainglory of the Scribes and Pharisees, 

XXIII. 1 Tors 'Jj^ffoDj 
IXaXjjCsi' ToTg oyXoig 
ToTg (la&riTaTg ahroZ. 
2-5 peculiar to Matt. 

^ <^i\oZgiv bi rriv 

See V. 7. 

See below. 

rrr^MroxXiGiav h roTg 


zai rdg '^^UTOxadsd^iag 

ev raTg GvvayuyaTg 

'' Kai Tovg aG'TraGfMovg sv 

raTg dyo^aTg. 

8-13 peculiar to Matt. 
^* ("Or/ xarsG&hri rag 
o/Kiag T(ijv yjiooiv^ xal 
VDofaGii fMax-od 'TtgoGivyJ)- 
(j.ivof hid rovTO "kYi-^sG&i 
'TTioiGSOTSDov xe/'v-a.) 

38 Kat 

h rfj bihay^r] avrov iXiyiv 

BXs'Tsri d'TTo roJv y^afiiiJja- 


sv GToXaTg 'TTs^iTarsTv 

xai dG'-aG'iovg 

h ra7g dyooaTg 

3^ Kai 'TT^uroKahdo/ag 

sv raTg GvvaycuyaTg x,ai 

'TT^uTO/iXiGiag sv roTg 


(See V. 38.) 

*" 0/ xaTsffdovTsg rag 
oh/i'iag ruv yi^^ojv xai 
'TT^o^dGsi iiax^d 'jrooGsvyJi' 
IJjSvoi^ ovtoi Xrj/M-^ovrai 

*^ ' A/tovovrog di 'zavTog 


T^oj avrov g 

*^ n^ossysrs d'7TorMvyoa,u,- 

ij.arsu)v ruv ^sXovrMv 

Tn^hitarsTv sv GroXaTg 

Kai (piXovvrojv aG-TraG^u^ovg 

sv raTg dyotaTg 

xai 'TT^C/jroxadid^iag 

sv raTg GvvayuyaTg xai 

T^uroxXiG/ag sv roTg 


*^ O/' xarscdiovGiv rdg 
o/xlag ruv yr^^uv xai 
'X^ocpdGsi fjjav.^d "ZooGivyov- 
rai ovroi X'/]ft,-^ovrai 
'TTSPiGGorsoov xoT/j.a. 



Matthew XXn. 43. 

aLvRK XII. 30. 

Luke XX. 42. 

saying, ** The Lord said 

The Lord said 

The Lord said 

unto my Lord, Sit thou 

to my Lord, Sit thou 

unto my Lord, Sit thou 

on my right hand, till 

on my right hand, till 

on my right hand. 

I make thine enemies 

I make thine enemies 

*^ Till I make thine enemies 

thy footstool ? 

thy footstool. 

thy footstool. 

*5 If David then 

^^ David therefore himself 

■** David therefore 

call him Lord, 

calleth him Lord ; and 

calleth him Lord, 

how is he his son? 

whence is he then his son ? 
And the common people 
heard him gladly. 

how is he then his son ? 


Jesus Reproves the Vainglory of the Scribes and Pharisees, 

XXIII. ^ Then spake Jesus 
to the multitude, 
and to his disciples, 
2-5 peculiar to Matt. 

® And love the 

uppermost rooms at feasts, 

and the chief seats in the 


^ And greetings in the 

markets, and to be called 

of men, Rabbi, Rabbi. 

8-13 pecuHar to Matt. 
^* For ye devour widows' 
houses, and for a pretence 
make long prayer : there- 
fore ye shall receive the 
greater danniation. 

^^ And he said 
unto them 
in his doctrine, 
Beware of the scribes, which 
love to go in 
long clothing, and love 
salutations in the market- 

^^ And the chief scats in 
the synagogues, and the 
uppermost rooms at feasts : 

(See V. 38.) 

*° Which devour widows' 
houses, and for a pretence 
make long prayers : these 
shall receive 
great(!r damnation. 

*^ Then, in the audience 
of all the people, he said 
unto his disciples, 
"^^ Beware of the scribes, 
which desire to tvalk in 
long 7-ohes, and love 
greetings in the markets, 

and the highest seats in 
the synagogues, and the 
chief rooms at feasts ; 

*^ Which devour widows' 
houses, and for a shew 
make long prayers : the same 
shall receive 
greater damnation. 




The Widow's Gift. 

Matthew XXIV. L 

Mark XII. 41. 

*^ Kai Tiadiffag (6 'ItjCouc) 

yaCK'/.w sig rb 'yat,o(puXd/iior 

Tcai 'KoKkoi 'ttXo'jSioi 

iZaXkov iroXkd' 

*^ Kai sX&oZsa [x,ia, 

"X/loa 'TT-uyri 'iZaXiv 

Xi'rtra dvo, 

sgTiv xod^dvT'/jg. 

*^ Kai 'Tr^offKaXtffd/Mvog 

Tovg fiadrjTag avTov 

Xiysi ahroTg ' Ap^riv Xsyw 

bijjTv OTi 7] y^ga 

auTTj 7] 'KT(/^yj\ "TrXsTov 'jrdvrojv 

jS'sQXrjKsv r&iv l3aA7\6\iTOJV 

sig TO yaX^o(p\)\d'/..iQr 

** ndvTig ydo sx 

rou Tsoiscisvovrog ahroTg 

iQ,aXor aUrjj oh 

s'X, Trig vffTSoyiffiCijg auT^g 

TavTa offa s/'^sv 

s'SaXev, iiXov roc (Siov avTrig. 

Luke XXI. 1. 

^ ' AvaQXs'^ag 8i sldsv 
Toijg fSdXXovTag 
sig TO ya^opvXdxiov rd doj' 
^a axjTuv 'TrXovaioug. 

^ Wthiv d's T/]ia xai 
•)(yioav TTivi-^idv ^dXXoveav 
SKU dvo XsT-ra, 

^ Ka! iJvBii ' KX'^&ujg Xsycu 

ii/j,Tv OTI rj y/i^a 

7] 'TfTOiyr/i a\)T'fi tXsi'c/J '!rdvT(av 


* " AiravTig ydo euro/ Ix 

T0\j irioiGSihovTog auToTg 

sQaXov sig ra doooa^ a'-jTTi hs 

sx Tov iiGTS^yjwaTog auT^g 


Thv j3iov ov siysv sZaXs'j, 


Christ Foretells the Destruction of Jerusalem. 


^ Kai s^sX&ojv b 'iriSovg 
dieb Tov is£Oii sto^susto, 
xal 'ff^osl^Xdov 

01 fjbadrjTai avToZ 
svihsT^ai auTU) 

rdg oixo8o,wd,g tov 'n^ou. 

2 'O 6s dToxgidstg 

sTtsv auToTgOu ^X's'TSTS Tav- 


^ Kai sK'TToosvofLsvov a,vTov 


Xsysi OAJTui sJg sx 

Tuv fiadyjTuiv avTov 

AiddffxaXs, 'ids 

TOTaToi Xidoi xai TOTaTal 


^ Kai 6' Ii^sovg (dToxphlg) 

siirsv auTU) BXi-rrsig raurag 

Kai Tivcuv XsyovTCiJV 


TOV ispou, OTI Xldoig xaXoTg \ 
xai dvad'/i/jyaffivxsx6ff/Jjr}Tai, * 

siTsv ® TauTa d ^sw^s/rs, 




The ^Vidow's Gift. 

Matthew XXIV. 1. 

Mark Xn. 41. 

" And Jesus sat 
over against the treasury, 
and beheld how the people 
cast money into the 
treasury : and many that 
were rich cast in much. 
*^ And there came a certain 
poor widow, and she threw 
in two mites, 
which make a farthing, 
*^ And he called unto him 
his disciples, and saith 
unto them, Verily I say unto 
you. That this poor widow 
hath cast more in than 
they all which have cast 
into the treasury : 
** For all they did cast in of 
their abundance ; 

but she of her want did 
cast in all that she had, 
even all her living. 

Luke XXI. 1. 

^ And he looked up, 

and saw the rich men 
casting their gifts into the 

^ And he saw also a certain 
poor widow casting in 
tliither two mites. 

^ And he said, 
Of a truth I say unto 
you, that this poor widow 
hath cast in more than 
they all. 

"* For all these have of 
their abundance cast in 
unto the offerings of God : 
but she of her pemtry hath 
cast in all 
the living that she liad. 


Christ Foretells the Destruction of Jerusalem. 


* And Jesus tvent out, and 
departed from the temple : 
and his disciples came to 
him, for to shew him the 

buildings of the temple. 
' And Jesus said unto 
them, See ye not all these 
things ? Verily I say unto 


^ And as he went out 
of the temple, 
one of his disciples saith 
unto him, INIaster, see 
what manner of stones 
and what buildings are here! 
^ And Jesus answering, said 
unto him, Seest thou these 
great buildings ? 

® And as 

some spake of the 

temple, how it was 

adorned with goodly stones 

and gifts, 

he said, 

° As fur these 

things which ye behold, 



Matthew XXIV. 2. 

Mark XIII. 2. 

Luke XXI. 6. 

ra 'jdvra ; ' AiJ^rtv 'kiyo) v/xTv, 

Tag ,'MydXag oixoho'Mdg ; 

iXvbsovTai Tj/jbi^ai iv aJg 

Ou fJyY) aifdfi uiOi Xlkg srrt 

oil [171 dfiidfj Xidog iri 

o'jx d(f>i6-^SiTai Xi6og i'TTi 

Xi&ov og ov /taraXvdrjSirai. 

Xi6(jj, og ou iMYi xaTuXvdf}. 

Xidtfj, og ou xaTaXv6r,SiTat. 

3 KaS'^,(jAvou OS aurou 

^ Ka/ xa&rifjj'ivou avTov 

i'TTi Tou 6'jnUi: tojv sXaiuv 

sig TO o^og tS/v sXaiuv 
xaTSvavTi tov /ioou, 

'TTPoGJ^Xdov avTui o'l iJja&riTai'' idiav 

si'Tj^uiTa avTov xaT ihiav 

'' ' JLTTYiouTTieav hi auTov 


UsT^og xai 'idxctjQog -xai 
'ludvvrig xai 'Ai'Sglaj 

XiyovTig AiddsxaXs, 

E/Vs yj/JjTv croVs Taura 

* E/V OC JJ/X/j' 'TTOTS TauTa 


sffrai ; xa/ rl ro ffrj/xsTov 

iGTai ; xai ri Th ffrjfi^iTov 

'isTai ; xai ti Th stj/j^uov 

Trig '^^i 'Tra^ovffiag xai 

OTav (jAXXt] TauTa 

OTav (jjiXXri TouTa 

(SvvrfKsiag toD aiSjvog ; 

(SuvTiXiTgQai -TrdvTa ; 

yivsadai ; 

* Ka/ a-ro-APikig o 'lyjdovg 

^ 'O hs 'iTiGovg (d-TTOxoidiig) 

8 'O di 

sI'TTiv auToTg 

Tj^'^aTO Xiyiiv avToTg 


BT'A'TriTi (Jjy) tic hiJMg 

BXi'TTiTS //,?j Tig b/u,dg 

BXS'TTSTi lJj')\ 




^ TLoXXoi ya^ sXsvsovTai 

^ UoXXoi sXeuffovTai 

TToXXoi yd^ iXsuffovrai 

k-iri TU) (ivoiJjaTi fiou X'sy- 

hiri TU) hvofMaTi /i&y X'ly- 

i'ri TU) ovo/x^aTi /mou Xiy- 

ovTsg 'Eyw sifJi'i o XoiSTog, 

ovTsg OTi 'Eyw si/J^i, 

ovTsg OTI 'Eyu) si/M 

xa/ voXXoiig irXuvriCovSiv. 

xai ToXXovg TXavyjgovffiv. 

xai 6 xai^og TJyyixev 

f/^ri TTOPiudr^Ti oTiisi^ auTuv. 

^ MsXXTjSiTS 8i aXOVilV 'TTO- 

'' ' OTav bi dxoviTS 

^ "OTav ds dxovffrjTS 

Xsfiovg axoag 'ffoXeficuv 

'TToXs/JjOug xai dxodg ToXi- 

'JToXsfLovg xai dx'XTaGTa- 

o^aTi /MYi ^^osTah' dsTya^ 

/Mcov, f^ri ^^oiTffdv 6iT 

ei'ag, firi 'XTOTjd^Ts- dsT ydo 

-TrdvTo, yivsgdai, 


ysviffdai TOUTa tt^utov, 


dXX' o'J-TTu TO TsXog. 

dXX' oux iuDsug to TiXog. 
'^^ Tots 'iXsysv auToTg 

' ^Eyss^yjffiTai yd^ 

^ 'Eyso^rjffSTai ydo 


idvog k'TTi shog xai 

'idvog i'TTi 'idvog xai 

'idvog i-7T 'idvog xai 

(SasiXsla hyi fSadiXiiav, xai 

ISaffiXiia i'TTi jiaSiXiiav, 

^aaiXsia Iri fSaffiXsiav, 

icsovTai Xi/jyoi xai miCfhoi 

'iffOVTai SilSfJjOi 

^^ 'Esiff/Jboi Ts XiydXoi xai 

xaTa TO'TTovg. 

xaTa TOTTovg, 

xaTd To-TTovg 

'iffovTai Xifioi, 

Xotfjboi xai Xi/Jboi sGovTai, 
(poZriT^d TS xai S'/]fj.sTa di: 
ouoavou [MiydXa sVra/. 

^ UdnTa ds TUVTa d.^yji djdi- 

^ 'A^^c4/ didivojv TavTa. 




BXiTTiTi hi hiJjitg savTovg' 



Matthew XXIV. 2. 

There shall not be 

left here one stone upon 

another, that shall not be 

thrown down. 

^ And as be sat upon the 

mount of Olives, 

the disciples 

came to him 

privately, saying, 

Tell us, when shall these 

things be ? and what 

shall be the sign of 

thy coming, and of the end 

of the world ? 

* And Jesus answered and 
saith unto them. Take heed 
that no man deceive you : 

* For many shall come in my 
name, saying, I am Christ ; 
and shall deceive manv. 

' And ye shall hear 
of wars, & rumours of wai's ; 
see that ye be not 
troubled: for all these things 
must come to pass, but 
tlie end is not yet. 

' For nation shall rise 
against nation, and kingdom 
against kingdom : and there 
shall be famines, and pesti- 
lences, and earthquakes, 
in divers places. 

* All these are the 
beginning of sorrows. 

Tlicn shall they 

Makk xm. 2. 

there shall not be 

left one stone upon 

another, that shall not be 

thrown down. 

^ And as he sat upon the 

mount of Olives, 

over against the temple, 

Peter,and James, and John, 

and Andrew, asked him 


* Tell us, when shall these 

things be ? and what 

shall be the sign when 

all these things shall be 

fulfilled ? 

^And Jesus answering them, 

began to say. Take heed 

lest any man deceive you : 

^ For many shall come in my 

name, saying, I am Christ; 

and shall deceive many. 

^ And when ye shall hear 
of wars, & rumours of wars, 
be ye not 

troubled : for such things 
must needs be ; but 
the end shall not be yet. 

® For nation shall rise 
against nation, and kingdom 
against kingdom ; and there 
shall be 
in divers places, 
and there sliall be 
famines, and troubles : 

these are tlio 
beginnings of sorrows. 
" liut take heed to your- 
I selves : for they shall 

Luke XXI. 6. 

the days will come, in the 
which there shall not be 
left one stone upon 
another, that shall not be 
thrown doicn. 

'' And they 

asked hmi, 

saying, Master, but 

wlien shall these 

things be ? and what 

sign will there be when 

these things shall come to 

pass ? 

^ And he 

said, Take heed 

that ye be not deceived : 

for man}- shall come in my 

name, saying, I am Christ ; 

and the time draweth near: 

go ye not therefore after 


^ But when ye shall hear 

of wars and commotions, 

be not 

terrified : for these things 

must first come to pass ; but 

the end is not by and by. 

^° Then said he unto them, 

Nation shall rise 

against nation, andkingdom 

against kingdom : 

^^ And great earthquakes 

shall be in divers places, 


famines, and pestilences ; 

and fearful sights and great 

signs shall there be from 


^'^ But before all these. 

tho\- shall lav iheir hands 



Matthew XXIV. 9. 

® Tots TaPadoJffouaivvfiags/g 

x,ai aTOKTivouffn v/j^ac, 
xai 'iaeh fjjieoxjfjAvoi 
V'TTo 'iravTCtiv tuv sdvuv 
bia, rh 'ova'Md [jajv. 

10-12 peculiar to Matt. 
^^ 'O Ss v'TOfMlvag sig 
TsXog, ouTog GM&rjGsTai. 
14 peculiar to Matt. 
^^ "Orav o'ov 'IdrjTs 

TO ^b'i'kxjyiJja rrigh^rniuGiMg 
TO ^rj6sv dia, Aavi^X tou 

T^O(p-/jTOU iSTOg 

Mark XIII. 9. 

ff-jvid^ia xai sig Gmayuyag 

yjys/Mvc/jv xai ISaGiXscav 
Gra&rjSiGh sVsxsi/ e'/aoD, 

ug fia^Txj^iov avToTg. 

^° Kai sig Taira to, sdvrj 

T^UTOv BsT xri^v^6^va/ to 


^^ Kai orav ayojGiv ij,u,ag 



Ti XaXYjGrirs, 

(/U-jjSs fLsXsTars') 

dXX' sdv do6i} hijJtv sv 

SZsiv'/j TiJ U^Cf,, TOUTO 

XaXsTrs' ou yd^ sgts v/utyslg 
0/ XaXovvTsg dXXd 
TO wsu/jya TO clyiov. 

^" Ka/ Ta^ahojasi 

dhsXfog dbsX<pov sig 

'^dvaTov xai irarrio rsxvov, s'lravaff-fjgovrai TSKva 

svi yovsTg 

Tiai '^avarooGovSiv avroug. 

^^ Kai B0s5l)s fxiffov/j.svoi 

ii-fj Tavrc/jv 

did TO ovofxd fjuov 

6 ds vTo/j^iivag sig 
TsXog, o-jTog ffoodyjffSTai. 

^* "Orav ds 'Ibrirs 

rhlSdiXuyfia Tyjgsori/j/Uffic/jc 
(to ^rjdsv b'TTo AaviriX tou 
T^o(pyiTOv) sGT^zog 

Luke XXL 12. 


s(p ■ 

Tag ysioag aurcijv -/.ai 
diM^ouGiv, -TraoabibovTsg sig 
Gvvayc/jydg Kai <p'oXazdg, 
aTayo/j^svovg s'tti 
l3aGiXsTg -/.ai viysij^wag 
SVS71SV Tov ovo/xarog /j,ov 
^^ ' A'Xo^'/jGsTai ds \jfj,Tv 
sig fj,aoTVPiov. 

^* QsTS ovv sv TuTg xa^diaig 
IiiJjUv^ fj,ri TToo/MsXsrdv 

^^ 'Eyw yd.^ huiGO) hiitv 

GTOfMa xal Go<piav, 

fi ou duvy]GovTa,i dvTiGrrivai 

ri dvTsi'XsTv d'Ttavrsg oi 

dvTixsi^UjSvoi UfiTv. 

^^ Ylaoa,bo6'/}GsGds bs Ttai 

uiro yovsMv xal dbsX<pojv 

xal Guyysvuv xal (piXuv, 

xal '^avaTuiGouGiv s^ u'JjUv, 
^^ Kai sGsGds ijjiGouijjSvoi 


bid TO ovoij^d iiou. 
18-19 peculiar to Luke. 

^° "Orav bs 'ib^Ts xvxXou- 

H^iVriV 'WKO GT^UTO'TsbouV TTjV 

'isgouGaXyjfju^ tots yvurs on 
yjyyixsv Tj s^Tj/xuGig avTj^g, 



Matthew XXIV. 9. 

deliver yoii up 
to be afBicted, 

and shall 

kill you : 

and ye shall be hated 

of all nations for my 

name's sake. 

10-12 peculiar to Matt. 
" But he that shall endure 
unto the end, the same 
shall be saved. 

14 peculiar to Matt. 
'* Wlien ye thereibre shall 
see the 

abomination of desolation, 
spoken of by Daniel the 
prophet, stand 

^L\RK XIU. 9. 

deliver you up to councils ; 
and in the s}nagogues 
ye shall be beaten : and ye 
shall be brought before 
rulers uud kings for my 

for a testimony against 
them. [be 

^° And the gospel must first 
published among all nations. 
^^ But when they shall lead 
you, and deliver you up, 

take no thought before- 
hand what ye shall speak, 
neither do ye premeditate ; 
but whatsoever shall be 
given you in that hovu', 
that speak ye : for it is 
not ye that speak, but 
the Holy Ghost. 

^^ Now the brother shall 
betray the brother to 
death, and the father the 
son; aud children shall rise 
up against their parents, 
and shall cause them to be 
put to death. 
^^ And ye shall be hated 
of all men for my 
name's sake : 

But he that shall endure 
unto the end, the same 
shall be saved. 

^■* But when ye shall 
see the 

abomination of desolation, 
spoken of by Daniel the 
])rophct, standing 

Luke XXI. 12. 

on you, aud persecute you, 
delivering you up to the 
synagogues, & into prisons, 

being brought before 
kings and rulers for my 
name's sake. 

^^ And it shall turn to you 
for a testimony. 

^* Settle it therefore m your 
hearts, not to meditate be- 
fore what ye shall answer: 

^^ For I will give you a 
mouth and wisdom, 
which all your adversaries 
shall not be able to 
gainsay nor resist. 
^° And ye shall be 
betrayed both by parents, 
and brethren, 
and kinsfolks, and friends ; 
and some of you 
shall they cause to be 
put to death. 
^^ And ye shall be hated 
of all men for my 
name's sake. 
18-19 peculiar to Luke. 

^^ And when ye shall 
see Jerusalem compassed 
with armies, then know that 
the desolation thereof is 



Matthew XXIV. 15. 

6 dvayivdoSiiCiJV voiirco^ 
■^^ Tots o'i kv rp 'loudaicc 
fiwyiTudav siri roc b'^jj, 

^^ 'O sTTi rou du/iarog 
/Mri xaraZaiMSTU 

aooLi ra Jz Trig o'rAi'ag auTou, 
^^ Kai h Tu) ocy^Qj ijjTj 
s-TiST^s-^droj oirlcic/j 
dcai rd '//xdria avrou. 
^^ Ovai ds TaTg sv yasr^i 
iy^ohcaig xal raTg S?jXa^oi- 
eaig sv sKsivaig raTg 

^'^ il^oSiiiy^sG^s hs ha 
ix,y\ ysiirjrai i] (p-jjrj b/j^ojv 
')(siiJMvog /j.rjds ffaCCarw. 
^^ "Effra/ ydo tots 
^Xr\\/ig /jjiydXri, o'ia oh yi- 
yovsv d'Jt' d^yrig -/.dciMov 

'i'jjg rov vijv 

oiid' oh fj.71 ysvTjrai. 

^^ Kai SI fLYi sx.oXoZ(l>dri6av 

a) '/jfLsoai sxsrjai, oh/i 

av s(iu)dri itdea cd^' 

hid hs TO-jg sx7s/iTovg 

xoXoCcodriffovTai a'l rj/jb'soai 


^^ Tors sdv Tig 

hixiv s"iiTr\ ^idov uds 

6 XpffTog, 7} Sidsj 

^* ' Eyso6fi<JovTai yd^ -^sudo- 
^^iffToi Jiai ■^svdo'Tooip^Tai, 
xai huiCovsiv (SrifMsTa iJ.syd'ka 
xai r'soara wots 'xXav^gai, 
SI BuvaTov, 

xai TOVC SX.'kS'/.TOXJC. 

Mark XIIL 14, 

ovov oh bsT^ 
b dvayivit)(Sxoyj vosiroj, 
TOTS 01 SV T7j ^lovdaia 
cpsvy'sTOjgav sig rd b'^jj, 

^^ 'O 5s s-TTi rou ho^iJ^arog 

/jjri xaraQdroj sig r^v oi/Jav 

^rjds sigsX^drcj 

Ti doai s% TTig oixiag ahrou, 

^^ Kai b sig rbv dy^ov firi 

s'TTiSr^S'^dTCij sig rd ottisc/) 

doai TO 'ifjjdriov ahrou. 

^^ Ohai ds raTg sv yasr^i 

s^ou(faig xai raTg^riXaZ^ov- 

Gaig sv sxsivaig raTg 


^^ IlDoGsuysGh hs ha 

IjA\ yiVf^Tai 


^^ "Effovrai ydo a) -/jfj/soai 

sxsT]iai^Xh\/ig, o'iaohysyovsv 

roiaurri d-Tr doyjig xriasoug, 

yjV sxTiSsv 6 &s6g, 

swj rou vuv 

xai oh fiiYi y'svYiTai. 

^° Ka/ SI (MYi sxoX6Z(/)6sv 

Ku^iog rdg rj/j/soag, ohx 

av sffuidr) 'xdea c>d.^t,' 

dXXd did roug sxXsxrohg 

OU; s^sXs'^aro 

sxoXoQojasv rdg r}f/yS^ag. 

^^ Kai TOTS sdv TIC 

s'l'Trrj hfuv "\hs u)hs 

b XeiSTog, 'ids szsT^ 

/MTj rriGrsusTS, 

^^ "'Eyso&rjGovrai ydo {-^su- 

boy^PiGroi xai) -^sudoT^ofirr 

rai xaivoirtGouGiv ffrjfiiTa xai 

r'sBaru T^og ro d'Tro'jrXavav, 

SI dvvarov, 

roug sxXsxTovg. 

Luke XXL 21. 

^■^ Tots o'i sv rfj 'loudaia 
(psuysTOjSav sig rd o^rj, 
xai 01 sv fjjSGu) auTTjg sxyu- 
^sirojffav, xai oi sv raTg 
^u^aig [Jj^ iiGsa^sGScuJGav 
sig ahryjv. 

22 peculiar to Luke. 

^^ Ohai raTg sv yaffr^i 
sy^ouGaig xai raTg^riXaZoh- 
Gaig sv sxsivaig raTg 

"EGrai ydo 

dvdyxYi (JjSydXri siri rr\g yrig 
xai b^yrj rui Xaw rourw, 
24 peculiar to Luke. 



IVIatthew XXrV. 15. 

in the holy place, 

tchoso readetii, let him 


^^ Then let them which be 

in Judeu flee into the 

mountains : 

*' Let hira ivhich is on 
the house top not come 

to take any- 
thing out of his house : 
^* Neither let him which is 
in the^eW return 
back to take his clothes. 
^® And woe unto them that 
are with child, and to them 
that give suck, in those 
days ! -° But pra}- ye that 
your flight be not in 
the winter, neither on 
the Sabbath-day : 
^^ For then shall be 
great tribulation., such as 
was not since the beginninjr 
of the world 
to this time, no, 
nor ever shall be. 
** And except those 
days should be shortened, 
there should no flesh be 
saved : but for the elect's 
sake those 

days shall be shortened. 
^ Then if any man shall 
say unto you, Lo, here 
is Christ, or there ; 
believe it not, 
** For there shall arise false 
Christs, and false ])rophcts, 
and shall shew great signs 
& wondei-s; insomuch that, 
if it were possible, they shall 
deceive the very elect. 

Mark XIII. 14. 

where It ought not, 

let him that readeth 


then let them that be 

in Judea flee to the 

mountains : 

^® And let him that is on 
the house top not go 
down into the house, neither 
enter therein, to take any- 
thing out of his house : 
^^ And let him that is in 
the field not turn back again 
for to take up his gai-ment, 
^^ But woe to them that 
are with child, and to them 
that give suck, in those 
days ! ^^ And pray ye that 
your flight be not in 
the winter. 

^^ For In those days shall be 
aftllcllon, such as was 
not from the beginning 
of the creation, which God 
created, unto this time, 
neither shall be. 
^°And except that the Lord 
had shortened those days, 
no flesh should be 
saved : but for the elect's 
sake, whom he hath chosen, 
he hath shortened the days. 
^^ And then. If any man 
shall say to you, Lo, here 
is Clu-ist ; or, lo, he Is there ; 
believe him not : 
"^ For false Christs and false 
prophets shall rise, 
and shall shew signs 
and wonders, to seduce, 
If It were possible, 
even the elect. 

Luke XXL 21. 

^^ Then let thera which are 
In Judea flee to the 
mountains ; and let them 
which are In the midst of 
it depart out ; and let 
not them that are in the 
countries enter thereinto. 

22 peculiar to Luke, 
^^ But woe vmto them that 
are w-Ith child, and to them 
that give suck, in those 
days ! 

for there shall be 
great distress In the land, 
and wrath upon this people. 
24 peculiar to Luke. 



Matthew XXIV. 25. 

26-28 peculiar to Matt. 

fhirh rr\v ^X/Vj^/i/ 
rwi' rifisouv sksivuv 

ou ^wCs/ TO (p'iyyog aurrig, 
Kai 01 oiGTs^sg 
mgovvTai U'TTO tou ou^avov, 
%ai a) bvvdfJjSig rSjv 
ov^avuv eaXivdrisovrai. 

30 peculiar to Matt. 
A/' (p'j'Kai rrjg y/jg 
Kui o-^ovrai rov 
v'/ov 7oy avS^dJirou 
sey^ofLBVov I'tti tuv vs<psXuv 
TOU ovpavou //.sTo, dvvd/u.iojg 
xai ho^rig ToXX^g. 
^^ Kat d'TToGTiXi? To-bg 
ayy'iXoug avTcv iibtol 
GaX'Ziyyog pwi/jjg (j^iyaKr^g^ 
xa! STTiswd^ouffiv Toug 
SKXiXTOvg aii-ov sx tojv 
TiSGaoojv d\^iiJLCt>v dit dx^oov 
choccvojv lug dxpujv uvtSjv. 

^^ ' Arro ds Trig dvxrjg iUm6sti 
T^v '7ra^aQoX'/]v' 

OTUV rjdyi 6 xXddog avTTjg 

yivrjTui ccTTaXog 

xai Ta <pvXXa sx(pvrj, 

yivudxsTS OTi syyvg 

TO ^soog' 

^^ OvTcog xal u/XE/g otuv 

/dr/Ti rrdvTa TavTU, 

yivaiCxsTS oti lyyvg 

BCTiv sTi ^v^aig. 

^ ' A/jbrjv X'syu v/xTv, 

ov [XYj 'TzaosXdp 7] yivid 

auTYi 'iug uv '7rd\iTa TavTU, 


'^ ' O ov^avhg xal -/j yrj 

Mark XIII. 23. 

23 'TiMTg hi ^Xs-iTS- 
('l6o;)) 'TTPOihrj/ta u/x/i/ 

2* 'AXXd h 
iXiivaig TuTg rjijj's^aig 
/Asra TYiV '^XT-^iv sxshi^v 

6 rjXiog (XxoTiad/iairai, 
xai 7) gsXtjvti 

oh duicii TO (p'iyyog aOrJj;, 
2^ Ka/ o'l d(STi^ig 'iaovTai 
sx Tov oboavov Ti-rTovTsg, 
xal a) dvvd/j.sig a'l sv toTc 
o'j^avoTg gaXivd/iSOi/Tai. 

^^ Kai TOTS o'4^o'JTa( tov 

v'lhv TOU d\'6ou)'7rou 

s^y^o/xsvov sv vifiXaig 

[LiTa huvdiMsug 

<xoXX7Jg xai do^'/jg. 

2^ Kai TOTS dTogrO^iT' Tovg 


xai sTieuvd^ii Toug 
sxXsxToug sx tZjv 
Tsesdouv dvijxuv dvr dx^ov 
yrig swj dxoou ou^avou. 

2^ 'Aero ds TTjg euxrjg [MdhTi 
TYjv 'Tra^aQoXr/v. 

"OTav auTrjg TJdrj 6 xXdhog 

d'xaXog ysvrjTai 

xai sxipuT} Ta <p{jXXa, 

ytvu)(SxsTai oti syyvg 

TO ^i^og sa-iv 

29 O'vTcag xai bixsTg oTav 

TouTa 'IbrjTs yivoixsva^ 

yivoJcxsTS OTI syyvg 

S6-IV s-iri ^v^aig. 

^° ' Ap.7\v >Jya» ufj^Tv oti 

ov fiTj 'jra^sXdri )j ysvid 

a'vT7\n,iy^Dig ov Tov-a 'itdvTa 


^^ 'O ohoavog xai ^ yri 

Luke XXL 25. 


sSovTai CTjiMiTa sv riXiui 
xai giXTjVTj 

xai aGT^oig. 

26 peculiar to Luke. 

A/ yd.o bvvd/J^sig tuv 
oi/jai/wv saXsud/jCiOVTai. 

2^ Kai TOTS o-^o'JTai tov 
viov TOV dv6o(Jo'!rou 
s^^ofisvov sv vkp'sXt) 
(jjiTa duvdfisojg 
xai d6'£rig -oXXrjg. 

28 peculiar to Luke. 

29 Kui ii-TTSv 'jraoaQoXriv 
avToTg"ldsTS tyjv evxr^v 'irdvTa Ta 6si/6^a* 
3« "OTav 

':r^oZdXojSiv tJo^, 
^Xs':rovTsg d<p savTUv 
yivuoxsTS OTI TJdri syyvg 


^^ OvTug u/j,sTg, otuv 

'ihriTS Ta.VTa yivoiLs\a^ 

yivuiSxiTS OTI syyvg 

sGTiv 7) fSaGiXsia tov Qsou. 

^" ' A/jjTjv Xsyoj vfiTv oti 

ov [j.ri craoiXd/i tj ysvsd 

avTYi swc dv 'ja.vTa 


^^ ' O ov^avog xai 7} y^ 



Matthew XXIV. 25. 

«5 Behold, I have told 
you before. 

26-28 peculiar to Matt. 
*^ Immediatt^y 
after the tribulation 
of those days shall the sun 
be darkened, and the moon 
shall not give her light, 
and the stars 
shall /all from heaven, 
and the powers of the 
heavens shall be shaken : 

30 peculiar to Matt. 
and they shall see 
the Sou of man coming 
in the clouds of heaven 
with power and great glory. 
^^ And he shall send 
his angels with a great 
sound of a trumpet, and 
they shall gather togelhtr 
his elect from 
the four winds, from one 

end of heaven to the other. 

^^ Now learn 

a parable of the 

fig tree ; 

When his branch is yet 

tender, and putteth forth 

leaves, ye know 

that summer is 

m()h : 

^^ So likewise ye, 

when ye shall see all these 

things, know 

that it 

is near, even at the doors. 

^* A'erily I say unto you. 

This generation shall 

not pass, till all these 

things be fuljilkd. 

^ Heaven and earth 

Mauk XIII. 23. 

^^ But take ye heed : 
behold, I have foretold 
you all things. 

-* But in those days, 

after that tnbulation, 

the sun shall 

be darkened, and the moon 

shall not give her light, 

"^ And the stars 

of heaven shall fall, 

and the powers that are in 

heaven shall be shaken. 

"'' And then shall they see 
the Son of man coming 
in the clouds, 
with great power and glory. 
^^ And then shall he send 
his angels, 

and shall gather together 

his elect from 

the four winds, from 

the uttermost part of the 

earth to the 

uttermost part of heaven. 

"^ Now learn 

a parable of the 

fig tree ; 

When her branch is yet 

tender, and putteth forth 

leaves, ye know 

that summer is 

near : 

^^ So ye, in like manner, 

when ye shall see these 

things come to pass, know 

that it 

is nigh, even at the doors. 

^° Verily I say unto jou, 

That this generation shall 

not pass, till all these 

things be done. 

^' Heaven and earth 

Luke XXI. 25. 

^^ And there shall be signs 

in the sun, 

and in the moon, 

and in the stars ; 

20 peculiar to Luke, 
for the powers of 
heaven shall be shaken. 

^^ And then shall they see 
the Son of man coming 
in a cloud, 

with power and great glory. 
28 peculiar to Luke. 

-^ And he spake to them 
a parable ; Behold the 
fig tree, and all the ti'ces ; 
^° ^Vhen they now 
shoot forth, ye see and 
know of your own selves 
that summer is now 
nifjh at hand. 
^^ So likewise ye, 
when ye see these 
things come to pass, know 
ye that the kingdom oi 
(iod is nigh at hand. 
^" "N'erily I i-ivy unto you. 
This generation shall 
not 7K(*'A' away till all 
he fit IJillcd. 
^ Heaven and earth 



Matthew XXIV. 35. 

fLO'o oh [JjTI Ta^sXd'jJffiv. 

sxE/V/55 >Mi oigaj ovdsig 
(Jdsv, (ivds 0/ ayyiKoi rojv 

ii [MYi vari]^ fiov [Mvog. 

Mark XIII. 31. 

'xa^s'ksvffovrai, o'l hi \Lyoi 
fio-j oh !J^ri '^ra^sXshsovTai. 
^^ Usoi ds rrig yj/ju's^ag 
sxihrig ri rrig woag oudsig 
oJdsv^ ohds ayyih.og sv 
ohoavui ohhs 6 v'log, 
si !J.r\ 6 'TruT/jo. 
2^ BXIttets, dy^v-TTViT-c' (^xai 
•ffpoffiv^ssSs') chx. o'/dars 
yao iron h naioug leriv. 
^* 'Hs avO^U'TTog UTcdyj/jLog 
a<pslg rrjv oJyJav ahrou aa.! 
8oug ToTg dovXoig ahrou 
rriv E^ovsiav, BX.dc>-uj rh 
'ioyov ahroh, yiai ru) ^u^^m^w 
hiTiiXaro ha ygyjyopp. 
33 ToTiyooiTri ohv ohx. o'i- 
hari yd^ iron o yihgiog Tr\g 
oh/iiag se^BTai, rj 6-^s rj /j,z- 
eovvx.Tiov ri dXs7croPo(pu- 
vlag rj T^o/f 
^^ M?i s'k6ojv s^aifvy]g 
i'v^'fl v/jMg Ttahhoo'nTag. 
^^ "O hi h(uv VAyC/}^ 
'Traffiv 'KiyCfi' y^fiyooun. 

Luke XXL 33. 

'TTaaXihsovrat^ o'l hi Xoyo/ 
fjt^ov oh //^ri 'xa^sXiuffovrai. 


The Chief Priests and Scribes Conspire against Jeshs. 

XXVI. ^ Msrd hvo ri/jjsoag 
TO 'irdffya yivirai. 

2-3 peculiar to Miitt. 
* Ka/ eu)>iZo-jXi\j6a^To 

rhv 'JjjffoLii' hoXu) zparrjeojgiv 
xai d'TTO/tTihuffn. 

XIV. '^'^Uv hi TO 'xdcyji 
•/.ai rd d^u/J,a 
jiLird hho ri/j,i^ag, 

■/.ai VC^yjTOVV 01 do^yjioi7g 
'/.al o) y^aiLij.aTi7g rrug 
ahrh sv hoXuj xoaTYjeavTsg 


^ "Hyyi^iv hi t] sogTr 

TUV a^6/AWV 

ri Xsyo/xiVT} "Traffya. 

^ Kai s^TjTO'jv o'l d^y^isostg 
■/.ai 01 y^aiMfiarsTg to <7tujg 

dv'sXojSiv ahrov 



Matihew XXIV. 35. 

shall pass away, but my 

words shall not pa.-is oway. 

3« But of that day and 

hour knoweth no man, 

no, not the angels 

of heaven, 

but my Father only. 

Mark XIII. 31. 

shall pass away ; but my 
words shall not pass away. 
^^ But of that day, and 
that hour, knoweth no man, 
no, not the angels which are 
in heaven, neither the Son, 
but the Father. 
^^ Take ye heed, watch and 
pray : for ye know not when 
the time is. 

** For the Son of man is as 
a man taking a far journey, 
who left his house, and 
gave authority to his ser- 
vants, and to every man 
his woi'k, and commanded 
the porter to watch. 
^^ Watch ye therefore : for 
ye know not when the mas- 
ter of the house cometh, at 
even, or at midnight, or at 
the cock-ci'owing, or in the 
morning : 

^° Lest, coming suddenly, 
he find you sleeping. 
^^ And what I say unto 
you, I say unto all, Watch. 

Luke XXI. 33. 

shall pass away ; but my 
words shall not pass away. 


The Chief Priests and Scribes Conspire against Jesus. 


* After two days is 

the feast of the passover, 

(Part of 2-3 peculiar to 
the chief priests, 
and the scribes, &o. 
* And consulted that they 
might takeJesusV)ysubtilty, 
■and kill him. 


^ After two days was 
the feast of the passover, 
and of unleavened bread : 

and the chief priests 
and the scribes i 

sought liow they | 

might take him by craft, 
and put him to death. 


^ Now 

the feast 

of unleavened bread 

drew nigh, which is called 

the Passover. 

" And the chief priests 

and scribes 

sought how tho}- might 

kill him ; 



Matthew XXVI. 5. 
® "EXsyov d'e Mrj sv rfi 

Mark XIV. 2. 

^ "FAiyov yap Mrj h rfi 
'^oDvZog yiVY^rai h rOj Xaw. sffrai '^o^vQog rov Xaov. 

Luke XXH. 2. 

e(poQovvro yao rhv Xaov. 


^ Tou ds 'Ij^Cou ysvofiivou 
sv TiT^davia sv oix,!cc 

1,i/jjUVog TOU 7-.i'7r^o\j, 

^ U^oCT^Xdiv avTui yvvri 
aXdZaGT^ov f^upou 'i^ovSa 

xai %ari-)(Siv Itti rriv 
xi<pa,Xriv axjTov,'ivo'j. 

^ ''idoVTSC OS 

0/ fxadrjra} 



E/s rt J] ditijiXiia a'urri ; 

^ 'H^uvaro ydo rovro 



xai bodrjvai roTg irrjiyoyg. 

^•^ Yn\)g hi 6 ^iTjdovg sItsv 

T/ ■AO'n-ovg 'Ka^i'/srs rfi yv- 
vaixi ; s^yov yd^ xaXbv 
si^yddaro sig sfjb's. 
^^ ndvTors ydg Tovg 
rrrc/j^oug sx,^re /j^sd' saurSjv, 

i/jji hs o\) vdvTOTS ly^STS. 

Jesus Anointed. 

^ Ka/ ovrog auTou 

sv Briduvic{, sv rfi oixia 

lifijOivog rov Xs-rr^ou, 

xarax.sifj.svov ahroZ 

rjXOsv yuvYi 

syo'jda dXdZaSr^ov /ji,vpou 

vd^dou 'TriCrixrig 'JoXursXovg^ 

duvToi-^asa rr^v dXdZaSr^ov 

■/■ar'sy^ssv avrov T^g 


* ^Ho-av OS 


dyavaxrovvTsg "Trfogsavroug 

{xai Xsyovrsc) 

JLig ri rj d-TuiXsia avrrj 

rou (J^'o^ou y'syovsv ; 

^ 'H^ui/aro ydo rovro 

TO fjjv^ov 'TrgaSrjvai 

s'xdvu drjva^iuv r^iaxoOiMv 

xai ho&rivai rolg rrrc/iyoTg' 

xai svsZoiiiojvro avrri. 

^ ' O h\ 'irjSoZg sJtsv 

" A<psTs ahryiv 

ri avrfi xo'TTOvg itagsysn ; 

xaXov soyov 

si^yd(Saro sv s/jloi. 

'' Udvrors ydo rove 

TTOjy^ovg sysTS iJ.sS' savTuiv, 

xai orav '^'sXrirs dvvash 

avroTg sv 'TroirtSat^ 

s/xs ds oh Tdvrors 'sysrs. 



Matthew XXVI. 5. 

* But they said, Not on 
the feast ilay, lest there 
be an uproar among the 

IMauk XIV. 2. 

" But they said, Not on 
the feast day, lest there 
be an uproar of the 

Luke XXIL 2. 

for they feared 




® Now, when Jesus was in 
Bethany, in the house of 
Simon the leper, 

(See V. 7.) 
^ There came unto him 
a woman having an 
alabaster box of 
very precious ointment, 

and poured it on his head, 

as he sat at meat. 

® But when his disciples 

saw it, they had indignation ., 


To what purpose is this 

waste ? 

* For this ointment might 

have been sold for 


and given 

to the poor. 

^^ When Jesus understood 
it, he said unto them, 
Why trouble ye the woman ? 
for she hath wrought a good 
work upon me. 
^^ For ye have the poor 
always with you ; 

but me ye have not always. 

Jesus Anointed. 

^ .-ind being in 

Bethany, in the house of 

Simon the leper, 

as he sat at meat, 

there came 

a woman having an 

alabaster box of 

ointment of spikenard, 

very precious ; 

and she brake the box, 

and poured it on his head. 

(See above.) 
* And there were some 
that had indignation 
within themselves, and said, 
Why was this 
waste of the ointment made? 
^ For it might 
have been sold for more 
than three hundred pence, 
and have been given 
to the i)Oor. And 
they murmured against her. 
® And Jesus 
said. Let her alone ; 
why trouble ye her? 
she hath ^vrought a good 
work on me. 
^ For ye have the poor 
with you always, and when- 
soever ye will ye may do 
them goofl : 
but me ye have not always. 



Matthew XXVI. 12. 

^^ BaXovSa, yao a-jrri ro 

fjjov 'TTshg TO s]/ra(pidaai /«■£ 

^^ ' AfJ.rjVAi'yu v^aTv, oVou sav 
XTjov^d'A TO ivayyiXiov rovTO 
iv o'Aw rip xo'c/AW, 
XaX'/id-^(jirai zai o liroiriSiV 
avryj sig /juvri/MOuvov abrr^g. 

Mark XIV. 8. 

Civ /jjVPiSai fjjou TO duf/^a 
sig TOV svTa(piaG>jy6v. 

® ' Afjbriv dh Asyw u/x/'y, oVou 
av /tri'^vy^Qfi to ixjayysXiov 
iig oXo'j TOV yJff/Mov, xai o 
s'Troirjffsv auDj XaATj&rjSiTai 
i'lg iJjvri'Jyoavvov ahrrig. 

Luke XXII. 

" Tors 'TTOOi-jkig 
i7g TC/jv duids'/ta, 
XiyoiJjivog 'lohhag 

TToog Tovg ot,g^iioe/g 

1^ EJ-ttsi/ 

T/ ^iXsTi f^oi dovvai, 

xdyoj v^iTv 'ira^adudCfi avTov ; 

01 dk 


ahTijj T^id/iovra d^yv^ia. 


el^y)TBi su/iai^iav 
ha auTov ira^adw. 

The Treachery of Judas. 

'Igzaoiuirrig 6 
s7g TOiV dojdsxu 


T^og Tovg doyr^is^iTg 

ha auTov Tra.^ado? a.\jToTc. 

^^ O'i ds dxo-jGat>Tig 

s^d^riffav '/.at IrrriyyelXavTO 

avTui d^yv^iov hoZvar 


e'i^yjTBi Twg avTOv svxai^Oijg 


^ Eis^Xkv di'Saravdg ii( 

^loudav Thv zaXohfLivov 

'Ici'/iagiu)r7jv, ovTa Ik tou 

d^id/jyou Tuv du)ds-/.a' 

* Ka/ d'TTiXdc/jv avviXdXri6iv 

ToTg d^'^iegsuciiv 

Kat er^aTYiyoTg 

TO Twj auToTg Ta^adui au- 


5 Kal 

s^d.^rjffav zai swkhvTO 

a\jTw dgyv^iov dovvar 

^ Ka/ s^ciJ,u,oX6y^ffsv, Kai 

sZ^r]TSt suxai^iav 

TOU Ta^aBovvai auThv 

dri^ o^Xov avTO/g. 



Mattiii:w XXVI. 12. 

Mark XIV. 8. 

Luke XXII. 3. 

^' For in that she hath 

8 She hath 

done what she could : she is 

CO 111 e aforehand 

poured this ointment on 

to anoint 

my body, she did it tor my 

my body to the 



^^ Verily I say unto you, 

® ^^erily I say unto you, 

Wheresoever this gospel 

Wheresoever this gospel 

shall be preached in 

shall be preached through- 

the whole world, there shall 

out the whole world, 

also this, that this woman 

this also that she 

hath done, be told 

hath done shall be spoken 

for a memorial of her. 

of for a memorial of her. 


The Treacukky of Judas. 

^* Then one of the twelve, 
called Judas Iscariot, 


unto the chief priests, 

^* And said unto them, 
What will ye give me, and 
I will deliver him unto you? 

And they 

covenanted with him for 
thirty pieces of silver. 
^' And from that time he 
sought opportunity to 
betray him. 

^° And Judas Iscariot, 

one of 

the twelve, 


unto the chief priests. 

to betray him unto them. 
^^ And when they heard it, 
they were glad, and 
promised to give him 
And he 

sought how he might 
conveniently betray him. 

^ Then entered Satan into 
Judas, surnanied Iscariot, 
being of the number of 
the twelve. * And he 
wenthis toay, and communed 
with the chief priests 
and captains, 

how he might 

betray him unto them. 

® And they were glad, and 

covenanted to give him 


® And he promised, and 

sought opportunity to 

betray him unto them in the 

absence of the multitude. 



Preparation for the Last Supper. 

Matthew XXVI. 17. 

i-TOIfJjdffMfjAv gol 

(paysTv ro itaeyjj. ; 

' XTaysrs 

'O diddax,aXog Xsyii 

yiaiPog /MOV ijyvg sariv, 
vpog 61 Toiu) TO 'Ka^yjx 
fMird Tuv ijmOyitujv fiou. 

•^^ Ka/ svoirjdav o'l fiadrjral 
o;g ffwira^sv axjToTg 6''I^Govg, 
■/.ai rjToi/Maffav rh 'JtaGya. 

Mark XIV. 12. 

on rh 'irdsya iduov, 
Xsyovffiv aurip 
01 fia&Yirai ahrou 

Hov ^'iXiig d'TiXdovTig 


ha (pdyyjg rh -zdaya ; 

^^ Ka/ d'TTOSTiXXii 

duo Tuv iMa&rirGJv ahrou 

xai Xsysi auroTg 

iig rijv iroXiv, xai dvavrrjSii 
bfiTv dvdgoj'jrog xi^dfJi,iov 
udarog (Sadrd'l^ajv, 
dx,oXou6'/j(jarB ai/rw, 
^* Ka; o-irou av iisiX&r\ 
i'lTars rip oixodsC'TToryj 

OTi didd(JzaXog Xsysi 
1(0X1 sffriv rh '/.ardXv/Jvd /lov, 

ovo'j rh irdeyjj. 

(jjird rwv iLad'f\rZiV [J.O'j 

cpdyo) ; 

^^ Kai avrog u/JyTv hii^n 

d'j(j}yaiov /x=ya BffT^c>j/j,:'vov 

iroifior xai 

sxsT sroi/jbdcars ri/xiv. 

^® Kai s^riXdov o'l ,u,ady}rai 

aurov xai riX&ov iig rrjv 

iToXiv xai sv^ov 

Ka6djg siiTiv avroTg, 

xai i]roiiiasav rh irdcyji. 

Luke XXIL 7. 

f 'idii ^visdai rh '^rdffya. 

^ Kai d'TiffriiXiv 
TLir^ov xai 'ludvuriv. 

9 peculiar to Luke. 
^•^ ' O di fi-TTiv avroTg 

'iSoD iiOiXdovrUV V/MUIV 

iig TTjv iroXiv euva]/r-^ffii 
v/mTv avd^ajToc xi^dfiiov 
vdarog /Saffra^w^* 
dxoXovd7jaa,ri avruj iig 
rrjv oJxiav ov iici~o^5-jirai. 
^^ Kai s^iTn ruj oixohiSi:orir\ 
rtig oixiag 

Asyn <soi diddffxa.Xog 
'TTou iCiTiv ro xardXv/Ma 

o-TTou rh itdcsya 

IJArd rZiV [MadrirMV /mju 

<pdy(ji ; 

^^ KdxiTvog '\)iu<j del^n 

dvdyaiov i^kya iffr^u/jy'n'O]'' 

ixiT iroifjbdffari. 
13 'AmXdovng 8i 


xadobg il^rixiv auroTg, 
xai T^roifMaffa.v rh rrdeya. 




Preparation for the Last Supper. 

^Matthew XXVI. 17. I 

^^ Now the Jiist day of the 
feast of unleavened bread, 

the disciples came to Jesus, ! 
saying unto him, Where 
vrilt thou that "wc 
prepare for thee to 
eat the passover ? 

'' And he said. 


into the city 

to such a man, 

and say unto 


The Master saith, 

My time is at hand ; 

I will keep 

the passover at thy house 

with my disciples. 

^^ And the disciples 

did as Jesus had 
appointed them ; and they 
made ready the passover. 

Mark XIV. 1 2. 

^^ And the first day of 

unleavened bread, when 

they killed the passover, 

his disciples 

said unto him, AMierc 

wilt thou that we go and 

prepare, that thou raayest 

eat the passover ? 

^^ And he sendeth forth 

two of his disciples, 

and saith unto them, 

Go ye 

into the city, and there shall 

meet you a man bearing 

a pitcher of water : 

follow him. 

^* And wheresoever he shall 

go in, say ye to 

the goodman of the house. 

The Master saith 

Where is the guest-cham- 
where I shall eat 
the passover 
with my disciples ? 
^'' And he will shew you a 
large upper room furnished 
and prepared, 
there make ready for us. 
^® And his disciples went 
forth , and came into the city, 
and found as he had 
said unto them : and they 
made ready the passover. 

Luke XXII. 7. 

^ Then came the day of 
unleavened bread, when 
the passover must be killed. 

^ And he sent 
Peter and John, 

9 peculiar to Luke. 
^° And he said unto them, 
Behold, when ye are entered 
into the city, there shall 
a man meet you, bearing 
a pitcher of water ; 
follow him into the house 
where he entereth in. 
^^ And ye shall say unto 
the goodman of the house, 
The Master saith unto thee, 
Where is the guest-chara- 
where I shall eat 
the passover 
with my disciples ? 
^^ And he shall shew you a 
large upper room furnished: 

there make ready. 
" And they went, 

and found as he had 

said unto them : and they 

made ready the passover. 




The Last Supper. 

Matthew XXVI. 20. 

aviKiiro fisra ruv 8u)di7ia. 

^^ Kal sffdiovTUV avTOJv 


^ Afirjv Xsyu v/jyTv on 

^^ Ka/ Xu'7rou;xivo( s^od^a 
rjg^avro y.synv auruj 
iTg sKaaroi' 

^^ ' O dl airo'/.^iditg sittsv 

'O sfiZd-^ag [JjSt I/mov 
rriv %e/^a 

O'jTog [Jji Ta^aduicsf. 
®* ' O /Miv v}hg Tou 
avd^u-TTOv ■j'TTaysi xa^oog 
y'tyga'TTrai tspi aurov' 
ohai hi TU) avdoc^ru) Ixslvuj 
8i' ov v'log TOU av&^tJi'XOM 
iraoah'thorar KaXh riv avru) 
£/' ohx sys\iv'/i&7j 
6 a\i6sCf)-7rog S/nTvog, 

25 peculiar to Matt. 
''^ 'EsdiovTUv ds avTU)V 
XaQuv 6 ^Irjffoug rov uptov 
Kal svXoyrjgag 'ixXaSiv xai 
ih'ibou ToTg iJ.a6riTaTg -/.ai 
sTTiv KaZiTi (pay in' 
TovTo iffriv rh ffu/J^d /j,ov. 

^ Ka/ XaQuv 'rror^oiov 
Kai iv^a^iarrjffag 'ibcti/nv 
avToTg X'iyuv 

miTi I? aUTOU TaVTil' 

Mark XIV. 17. 

•^^ Ka/ o-^iag yivo/Miv^g 
'i^yiTai (Xird ruv duiBixa. 
^^ Ka/ dva-/isiiji,sv(/jv avTuv 

7tai IffdlOVTOJV 

siTiv 6 'IjjCoDc 

'Afiriv XsyM u/JjTv on 

iJg i^ xtixojv 'Tra^adojffii fii, 

6 iSdluV IMT i/J^OV. 

^^ "Ho^avTo XvTiTddai 

/tai Xiynv aunjJi 

iJg -/tard ilg' 

M'/jr/ sy(j) ; 

xa/ dXkog M'/^r/ lyw ; 

^° 'O ^£ (d-TTOX^ldiig) iTviv 

ahroTi E/j ijc ruv duidixa, 
sfjuQaTTo/jjivog /o-gr s/jlov 

ilg TO T^vQXlow 

^^ "Or; 6 iJjiv u'log rov 
avd^ui-rou v-Trdyn xadug 
yiy^aTTai Vi^i auTou' 
ohai bi Tu) dvd^doTtfJ Ixiivuj 
di' ov 6 v'/og Tov dvd^<j}'7ro\j 
TasadidoTar xaXov avrifj 
ii ovx syinrjdr} 
dvd^oo'TTog IxiTvog. 

^^ Ka/ iddiovTuv avTMv 
XaZdjv d^TOv (o 'iTiffovg) 
ivXoyrjGag ixXagi)/ xai 
idojxiv avroTg xai 

iTrrsv AdZiTi {^(pdyiny 


^^ Kai XaQuv voTr,pov 
iv^a^igTyjCiag idojKiv 

Zai i'TTlOV s 

I Luke XXII. 14. 

; ^* Kai oTi lyhsTO i] w?a, 
I dnviGiv xai o/ dToSToXoi 
Jvv avTui. 
15-18 peculiar to Luke. 

See V. 21. 


avTov TavTig. 

See v. 22. 

Kai ii-iv a.VTo/'i 

^® Kai XuZmv d^Tov 
SL/^aj/tfT^jffac ixXotffiv xai 
'iduixiv avToTg 

ToVTO iSTlV Th <sZ)lxd IJjOU T(f 

viiio vjJMv dido/xsvov tovto 
iroiiTTi i}gT7ivs/j,rivdvd/J>v7!(fiv. 
^° Kai TO '^OT/jPiov ueavTug 
/LLiTd TO dii'TrvTJaa/, 




Matthew XXVI. 20. 

•° Now, wheu the even was 
come, he sat down with 
the twelve. 
*^ And as they 
did eat, he said, Verily 
I say unto you, That one of 

shall betray me. 
22 And they were exceed- 
ing sorrowful, and began 
every one of them to say 
unto him, Lord, is it I? 

2^ And he answered & said, 

He that dippeth his hand 
with me in the dish, 
the same shall betray me. 
2* The Son of man 
goeth as it is written of 
him : but woe unto that man 
by whom the Son of man is 
betrayed ! it had been good 
for that man if he had 
not been born. 

25 peculiar to Matt. 
'° And as they were eating, 
Jesus took bread, 
and blessed it, and 
brake it, and gave it to 
the disciples, and said. 
Take, eat: this is my body. 


The Last Supper. 

Mark XIV. 17. 

^^ And in the evening 

he comoth with 

the twelve. 

^^ And as they sat and 

did eat, Jesus said. Verily 

I say unto you. One of 

you which eatcth with me 

shall betray me. 

^^ And they began to be 

sorrowful, and 

to say unto him one bv one, 

Is it I ? 

and another said, Is it I ? 

^^ And he answered & said 

unto them. It is one of the 

twelve, that dippeth 

with me in the dish. 

^^ The Son of man indeed 
goeth, as it is wi'itten of 
him : but woe to that man 
by whom the Son of man is 
betrayed ! good were it 
for that man if he had 
never been born. 

22 And as they did eat, 

Jesus took bread, 

and blessed it, and 

brake it, and gave to 

them, and said. 

Take, eat : this is my body. 

And he took the cup, and ^ And he took the cup, and, 

gave thanks, 

and gave it to them, 

saying. Drink ye all of it : 


when he had given thanks, 
he gave it to thorn : and 
they all drank of it, 
^* And he said unto them, 

LuKK XXII. 14. 

^* And when the hour was 
come, he sat down, and 
the twelve apostles with him. 
15-18 peculiar to Luke. 

See v. 21. 

See V. 22. 

^® And he took bread, 
and gave thanks, and 
brake it, and gave unto 
them, saying. 
This is my body, which is 
given for you : this do 
in remembrance of me. 
2° Likewise also the cup 
after supper, 

(See v. 17.) 




Matthew XXVI. 28. 

^^ TovTO ydo ssriv to aT/Ji,d 

iri^l ToXXuiV S>f^U\lv6fJ,iV0V 

£/j a(pi6iv djjja^riuv. 
^^ Aiy'j) hi v/JjTv on 
oh ii>r\ ir'toi a'Tr dori sa rovrov 
rov ysy/j/jiyarog rrjc, d^'Jz'Kox) 
'ioic, Trig '^f^'^^^g s'/tihrig orav 
avTO 'Trivoo jJjiS xjijm'j kccivov sv 
Tfi (3a6iXsia Tov 'KUT^og [mov. 
^° Ka/ viJ.vr,(Sav-ig s'^^Xdov 
iig TO OPOg TUV sacciuv. 

Mark XIV. 24. 

ToiJTo sffrii) TO aifJ^d /xou 
Tijg (xa/i/^f) htady]X7ig ro 

kx-)nivv6iJAVov uTTi^ 'rroWuv. 

^^ ' Afjbriv Xiyoj v/xTv on 

OVKETI oh fJi^yj Vlu S7i 

TOV yivrifiarog Trig dfiiitiKoM 
iug T^g ;5/a.£j'a5 hz-iivrig orav 
ahro Tivcij zaivov sv 

TT] jSaCflXilcf. TOV @iOV. 

^® Ka; v/J.r/jsai'Tig l^riX&ov 
i'lg TO o^og Tojv eXaicijv. 

Luke XXII. 19. 


rj zaivrj diai)yi>cri 

SV TUI ai/MUTl /zoi;, Th 

V<7rS^ V/MUV STl^VnOfXiVOV. 


Jesus Forejells the Denial of Petku. 

^^ Tots Xijsi ahroTg 
'irjGovg YldvTig viJ-ug 
67iavhaXiG6rjCiG&i iv s[j.oi hj 
TTJ vvzTi Tavrri' yiypa-TTTai 
7H - '- - 

llaTazc^ I'ov 'TTOi.'j^iva, 

%ai diaaxo^'n-iadrjCjOVTai 

TO, T^oQaTa Trig '^oi^.vi^g. 

^^ Msrd II TO syiP&rivai 

jj^i rr^od't^oi vpMg sig Tr^v 


^^ ' A'TTox^ideig ds 6 Tlsr^og 

si'TTiti avTui E/ 'Trd.vTig 

6-/.avhuXiG6ri(S0VTai h cc/, 

hyoj ohbi'XOTi cx.avhaXiG&'i]' 


^* "'E^ri uhTw 6 'Irjoovg 

' AfL'fiv Xiyu 601 on 

£V TUVTr) T'/j \,VKTI T|/V 

aX'sXTO^u (pMvriGai 
r^ig d'i:a^\/riGri ilz. 
^^ Aeyn ahrui o Il'iT^og 
Kiev h'sri fii 

"'' Ka/ X'syst uhroTg 
6 'iriGovg ori irdvTig 
GzavbaXiG^riGSGds, (^evs/xoi sv 
Trj vvxTi TavTriYoTi yiy^wr- 
Tai UaTd^u tov '^oipAva^ Ta 'TTf^oZuTa 

^^ AXXd fiiTa TO sys^6rivai 

IJ^i iT^od^u u,adg ilg Trjv 


23 ' O ds nsT^^og 

'i(pri avTOJ E/' xai 'xd.VTtg 


d7.X' oh/t syoj. 

^° Kai XsyBi uvTui o'lrjGovg 

' AfxrjvXsyc/j GoiOTiGvSriiU,s^ov 


ri dig dXixTo^a ^uvr^Gai 
T^ig [li d'^za^vr^G'fi. 
^^ ' O hi iTi'm^toGug sXdXn 
''Edv III hip 



MA-rrnKw XXVI. 28. 

Makk XIV. 24. 

Luke XXII. 20. 

this is my V)lood 

This is my blood 

This cup is the 

of the new testament, 

of the new testament. 

new testament in my blood, 

whicli is shed for many 

which is shed for many. 

which is shed for you. 

for the remission of sins. 

*^ But I say unto you, 

^^ Verily I say unto you, 

See V. 18. 

I -will not drink hcncefortli 

I will di'ink no more 

of this fruit of the vine, 

of the fruit of the vine, 

until that day when 

until that day that 

I drink it new with you 

I drink it new 

in my Father's kingdom. 

in the kingdom of God. 

^ And when they had sung 

^'' And when they had sung 

an hymn, they went out 

an hymn, they went out 

into the mount of Olives. 

into the mount of Olives. 


Jesus Foretells the Denial of Peteu 

^^ Then saith Jesus unto 

them. All ye shall be 

offended because of me 

this night : for it is written, 

I will sn.ite the 

Shepherd, and the sheep 

of the flock 

shall be scattered abroad. 

^* But after I am risen 

again, I will go before you 

into Galilee. 

^ Peter answered and mid 

unto him, Thovgli all men 

shall be offended because 

of thee, } et will I never 

be offended. 

** Jesus said unto him. 

Verily I sav unto thee, 


this night, before the cock 

crow, thou shalt 

deny me thrice. 

^* Peter said unto him, 

Though I should 

^^ And Jesus saith unlo 
them. All ye shall be 
offc'nded because of me 
this night : for it is written, 
I will smite the 
Shepherd, and the sheep 

shall be scattcied. 

^® But after that 1 am risen, 

I will go before } ou 

into Galilee. 

23 But Peter said 

unto him. Although all 

shall be offended, 

yet "will not I. 

2° And Jesus saith imtcj him, 
Verily I say unto thee. 
That this day, even in 
this night, before the cock 
crow twice, thou shalt 
deny me thrice. 
^^ But he si)ake the more 
V( licnuntlv, If I should 



Matthew XXVI. 


Mark XIV. 31. 


euv ffol ocxoSaviTv, 

Suvairo&aviTv ffoi, 

ov [17] (Si a.'TraovrtSoiMai 

ou fxrj as d'TraPV'/iffo/ 

"O,ao/wj xai 'TrdvTig 

'n.ff'x{jrcijQ ds xa! vrdvreg 

01 /jt,adr,Tai iTzov. 



Christ's Agony in the Garden op Getiisemane. 

^® Ton if/^irai fji^Br^ avToov 
'I'/jffoDj iig ^u^iov 
Xsyofiivov Tida^/J^avsT, 
zai Xsyii roTg /xadrjraTg 
Kadlsari odiroxi swg av 
d'r:iXduv sxsT '!r^o(js-j^0ij,u,ai. 
^^ Ka/ '^raoat.aZ.uv rhv 
UsT^ov xai roug 
duo viovg ZiQz^ai'ou 

T-.v-TTiTs&ai ■/.'xi dhrnMoviTv. 
^^ Ton X'syn auToTg 
Ui^iXvTtog s(STivri"\/'j-)n] /xod 
iMg ^avdrow /xzlvan dids 
xa/ ypriyo^iTn ,u,st s/JjOv, 
^^ Ka/ TPOiXduv /J,i}ifov 

i'TTlSiV S-TTI 1To6(SM-~OV allTOU 

•TrfioSi'j'/^oiXiivog xai Xiycov 
nar£^, £/' dvvarov sGtiv, 



ijtXtiv ohx wg syuj 3?Xw 

dXX' MC (S'j. 

*° Ka/ 'ioyjrai 

TTphg 7o\jg iJ.a&rirdg 

%ai iX)oi6-/.ii alroug '/.ad- 

iudovrag, xai X'syn 

Tu) TliT^oj OuT'jjg 

oux id'/jjaan [liav u^av 

ysriyopr,6ai fj,iT sfiov ; 

*^ TerjyoPiTn xa/ "rgoff- 

tuysaSe ha /myj ilaiX&riTi 

^^ Ka/ 'i^yovTai 
Big ycijoiov 

05 TO oi/o/xa Tidffri/xaviT^ 
xa/ Xsysi roTg p^aO-^-aTg 
aliTou Kadiaan obi iojg 

^^ Ka/ itaoaXafiiZdvii rhv 

n'sTPov xa/ 

'JdxcijQov xa/ 'ludwriv 

/j,ST avrou, xa/ Tjo^aro 

sx&aHiZiTe&ai xa/ aO/jiaovj/V, 

^* Ka/ Xiyn avroTg 

TlsPiXvTrog sSriv 7] '^\j'X/i fJ^ov 

iug '^avdrow fxiivars wds 

xa/ y^riyo^iTn. 

^^ Ka/ 'TTPOcXdojn fjbixpov 

iiTi'jTTiv iTi TTig yrig, xa/ 


ha si dvvarov sStiv 

'Tra^iXdrj d--' aurov yj w'ea, 

^^ Ka/ sXiyiV 'A££a 

6 Uarrjo^ 'advra duvard ffor 


dXX' ov ri syu SsXw 
dXXd Ti c'j. 
^^ Ka/ i^X^^'^''' 

xai iVPiGXii aurovg 

svdovrag, %ai Xiysi 

ruJ Uirpoj S/'/ji-w;, xads-odsi; ; 

ovx "isyjjGa.g {ua'i u^av 

y^riyopr,ffai ; 

^® YprjyoPiTTi xa/ T^otf- 

suysads ha [Lri 'iX6rir; 



Matthew XXVI. 35. 

die with thee, yet will I not 

deny thee. 

Likewise also said all the 


]\L\RK XIV. 31. 

die with thee, I will not 
deny thee in any wise. 
Liliewise also smd 
they all. 


Christ's Agojjy in the Garden of Gethsemane. 

" Then cometh Jesus with 
them unto a place 
called Gethsemane, and 
saith imto the disciples, 
Sit ye here, while I go 
and pra}- yonder. 
'^ And he took with him 
Peter and the two sons 
of Zebedee, and began to be 
sorrowful and 
very heavy. 

^^ Then saith he unto them, 
My soul is exceeding sor- 
rowful, even unto death : 
tarry ye here, and watch 
•with me. ^^ And he went 
a little farther, 
and fell on his face, 
and prayed, saying, O my 
Father, if it be possible, 

let this cup pass from me : 

nevertheless not as I 

will, but as thou wilt. 

*'^ And he cometh 

unto the disciples, & findeth 

them asleep, and saith 

unto Peter, 

AVhat I could ye not 

watch with me one hour ? 

*^ Watch and pray, that 

ye enter not into tempta- 

^^ And they came 
to a place which was 
named Gethsemane : and 
he saith to his disciples, 
Sit ye here, 
while I shall pray. 
^ And he taketh with him 
Peter, and James, and John, 
and began to be 
sore amazed, and to be 
very heav}' ; 

^* And saith unto them, 
jMy soul is exceeding sor- 
rowful unto death : 
tarry ye here, and watch, 
^^ And he went forward 
a little, 

and fell on the ground, 
and prayed that, 
if it were possible, the 
hour might pass from him. 
^'^ And he said, Abba, 
Father, all things are pos- 
sible unto thee ; take 
away this cup from nie : 
nevertheless not what I 
will, but what thou wilt. 
^^ And he cometh, 
and findeth 

them sleeping, and saith 
unto Peter, Simon, slecpest 
thou V couldest not thou 
watch one hour? 
^^ \yatch ye, and praj', lest 
ye enter into tempta- 



Matthkw XXVI. 41. 

Mark XIV. 38. 

Luke XXII. 47. 

its Tsioaff/MV 

Big TSt^afffMV' 

TO (Xh liVSUfMa T^odu/JjOV, 

TO fMSV 'iTMlxJlJ.a T^odufMV, 

ri hi sao^ aGkvTjg. 

7] OS ffaj^ d(y6sv/jg. 

^ TldXiv VA, dsuTigou 

39 Ka/Wx/f 

aTTsXdijv TPOffi^v^aro 

d'XBXdu/v Treoffri'j^aTO 

Xsyc/jv ndrso fMov sj o\j 

TOV auTov Xoyov ihrw. 

dvvarai rovro '?ra^sX6sn) 

lav fj^ri alrh t/w, 

•yivrtdyirCf) ro SsXjj/xa ffou. 

^ Kai sX&uv 'xdXiv iu^iv 

*° Ka/ 'xd7.iv iXdijv iubsv 

avrovg y.adi-jdovrag' 

avTovg •/M&i{ bowag' 

ri^ocv ydg auruv o'l o^daXfio! 

rjGav ydo o'l hcp&aXixo) avT^v 


■/,aTaZaouv6/J,svoi, xal ovx, 
flhiisav Ti aTox^i^cixTiv 

** Ka/ d(piig avrovg 'xd'ktv 


ahrhv Xoyov u'lruiv. 

See V. 39. 

^ Ton i^yjrai irshg rovg 

^^ Kai ioy^iTai to t^itov 


xai Xzyn avToTg Kadsvdire 

■/iai AsyBt avToTg Ka&iudiTS 

"koi-urov yta) dvaTalnads' 

Xoi'TTov Kai dvairahiGh' 

tdou riyyi%i)i 7\ u^a xal 

d'TTiyzr TiXdsv 7} u^a, 
lOou 'xapahlhoTat 

6 v'log rov dv0i'Jo'7rov 

uiog TOV dvSiUi'Trou 

'Tra^adldorai itg %£/fa5 

Big Tag %s/'^ag tojv 



*^ 'Eysi^ish dyajMir tBov 

*^ 'EyBissak dyco/xBV idov 

iiyyiKiv 6 'Tra^adidoug /i£. 

6 'xaoadidovg /as ^yyiKiv, 


Jesus is Betrayed. 

*'' Kai BTi auTou 
XaXovvTog, idov 

i7g Tuv duidsxa r;Xkv, xai 
fisT avTou oyXog ToXug 
fjjird iLayajoZiV Ka! ^-jAwf 
d'To TU)V doyjBoiuv %a] 

rr^iffivTs^ojv tou XaoD. 

*® ' O di 'Tra^adidoug auTov 

*^ Kai ivdug bti av-ou 
XaXoZvTog 'xaoayivBTai 
6 'lo-Jdag 6 'IC/Cao/wrjjg, 
Big ujv Tcov b'jjbBKa, Kai 
IJ.BT avrov oyXog {^'zoXvg^ 
IJATa i^ayaipZiV Kai ^vXc/jv 
'xaod Toov d^yiBSBoov Kai 
Tuv ypa,/j^/jbaric/jv Kai 


** AsduKBi dh 6 'TTa^adibovg 

*'' "Er/ avTOu 
XaXovvTog, J8ou o^Xoj, Kai 
6 XByo'iB'iog ^lovdag 
Big Tuv dwdiKa 



Matthew XXVI. 41. 

tion : the spirit indeed is 
willing, but the flesh is weak. 
" He went away again 
the second time, and prayed, 
sajing, O my Father, 
if this cup may not pass 
away from me, except I 
drink it, thy will be done. 
" And he canm and 
found them asleep again : 
for theia* e}'es were heavy. 

** And he left them, and 
went away again, and 
prayed the third time, 
saying the same words. 
** Then cometh he to his 
disciples, and saith unto 
them, Sleep on now, and 
take your rest : behold, 
the hour is at hand, 
and the Son of man is 
betrayed into the hands 
of sinners. 

*° Rise, let us he going : 
behold, he is at hand that 
doth betray me. 

]\L\RK XIV. 38. 

tion : the spirit truly is 

ready, but the flesh is weak. 

^' And again he went away, 

and prayed, 

and spake 

the same words. 

■'''And when he returned, he 
found them asleep again : 
for their eyes Avere heavy 5 
neither wist they what 
to answer him. 

See V. 39. 

*^ And he cometh the third 
time, and saith unto 
them, Sleep on now, and 
take your rest : it is 
enough, the hour is come ; 
behold, the Son of man is 
betrayed into the hands 
of sinners. 

*^ Rise up, let us go ; 
lo, he that 
betrayeth me 
is at band. 

Luke XXIL 47. 


" And while 
he yet spake, 

lo, Judas, one of the 
twelve, came, and with him 
a great multitude with 
swords and staves, from 
the chief priests and 
• Iders of the people. 
*® Now he that betrayed 

Jesus is Betrayed. 

" And immediately, while 
he yet spake, 

cometh .Judas, one of the 
twelve, and with him 
a great multitude with 
swords and staves, from 
the chief priests, and the 
scribes, and the elders. 
** And he that betrayed 

" And while 

ye }'et spake, behold a 

multitude, and he that was 

called Judas, one of the 




Matthew XXVI. 48. 

Mark XIV. 44. 

Luke XXII. 47. 

eduxsv ahroTg 6r,iJ^uov 

avrov C'jCo'jj.'Xov avroTg 

y.syctiv ov oi'J (piXriffoj, aurog 

X'syorj ov dv ipiXyjau, a\jr6g 

iSriM' xoarriSari ah-Lv. 

sdriv /i^ar/jaars a/jrov 
Kai d-dyi7i aff^aXw;. | 

*3 Kr// =M\'jig 

^^ Ka/ sXi^oyj ivSug 

ir^OYjoyjro avrov:. 

rr^rj(ii'k9'jjv tm ' I'/jffou ' 

rrooGzy.Qijv a.\j~u) 

Kai '/jyytGiv tOj 'I'/jwu 

<J-s^ Xv.?^i, 'I'ftCta/- 

X'-.yit 'PaZZl, 'PaZ°i, 

y.r/,! -/.arspiAyjnsv avrov. 

Kai KanfiX'/iGiv axjTov 

<pr/.riGai a.vrov. 

®° 'O 5s ^Ir/Sou; ilTSv avrui 

'Eraqs, l<p '^rdc^n ; 

roTi 'XoociXdovTBg s~sQaXov 

*° 0; hi I'TTiZaXov 

48-49 peculiar to Luke. 

Tag x^Tiag sti rov 'ItjGovv 

rag "XiT^ag aurui rz-odrrjirav avrov. 

Kai sKodrrjaav avrov. 

^^ Kai ido-j iJg ruivf^ird 'I95- 

*'' Elg dk rui'J Ta^iGTrjKOTUv 

so Kai 

(fov vATihag rr^v %£/fa aTiS- 


itaGiv Tr\'i ij.d-'/aigav avrou, 

Tr,v fjbdyaioav 

xai 'rrard^ag 


lirdra^iv ilg rig Ji avruv 

Tov douXov TO\j doyji^iag 

TOV hoZXov TOV doyjiosug 

TOV doyn^'eug tov dovXov 

d<piTXsv auTou rb ojtIov. 

Kai d(puXiv avrov ro urd- 

Kai dcpuXiv TO ou; avrov 

52-54 peculiar to Matt. 


TO hit,i6v. 

^^ 'Ev SKii'j'/i rf, u^K 

^^ Kai aTOKsihig 

5 1 peculiar to Luke. 

iJ-i'j h 'IjjtroCs 

6 'IriGovg il-zv 

S2 El-rtiv 6= 'inGovg 

7o7s 0^X01 g 


Tgoj Tovg "rraeayivofMvovg 
W avrov d^yjiOiTg Kai 
Gr^arriyovg rov /£|&C/ Kai 

'flj Itti XfiGTYiv s^'/]X6ari 

'rig l-7ri XyjffrriV I'^yjXdars 

'rig i-T/ X-fiGrriv s^s/^rjXvdars 

[li-d ijjayjxi^u'j Kai t,'oXciJV 

f/Ard iMAyjiioZiv Kai ^vXdJV 

(j^ird i^ayuAoZiv 'Kai t^vXav 

euXXaQsTv /«.£• 

GvXXaZih IJ.I' 

xaff YiiMioav 

*® Ka^' r^ij^'ioav 

^^ Ka^' '/jfis^av 

7iii'f\v too; viJMg 

ovrog aov fjLsD' v/xoov 

iv rSj 'jioui iKaOi'[^d,'J,ri'J 

h ru) /£jw 


BiBdax.(iJV, ov-/, BZParyjaa- 

hibdoKCtiv^ Kai ovk sKoareTr's 

OVK s^iTiivars rdg yj^iag 

•5-5 /J-^' 


£■— ' IfLi. ' AXXd u!vry\ v[j.uv 

^^ TovTO Bs o/'^.ov ysyoviv ha 

' AXX' ha 

sGriv rj oi^a Kai i] e^ovGi'a 

<^Xrj?ojdojSiv a'l ypacpai tu'j 

irXri^ojI^chGiv a/ yoa(pai. 

TOV GKorovg, 

rrofj^riTuv. T&'rs ni ij.adrirai 

^° Kai 

'xdvTig d(pi\/Tsga-oThv'i<puyo'j. 

d^svng avrov !(f)vyov':rdvrsg. 
''^ Kai sJg rig vsaviffKog 
evv/jKoXovdii aitru) ctjc/SsC- 
^.yjfjAvog Givbova B'ri yv/j.vov, 
Kai KoarovGiv avrov 
^^ '0 (§2 KaraXi'xm rr^v 
Givoova yyij^vog i^uysv 
d-TT avrSjv. 



Matthew XXVI. 48. 

him gave them a sign, 
saying, Whomsoever 
I sliall kiss, that same 
is he : hold him /ast. 

" And forthwith 
he ccune 

to Jesus, and said, Hail, 
]\Iaster ; and kissed him. 
*" And Jesus said unto him, 
Friend, wherefore art thou 
come ? 

Then came they and hiid 
hands on Jesus, & took him. 
" And, behold, one of them 
■which were with Jesus 
stretched out his hand, and 
drew his sword, and 
struck a servant of the 
high priest, and smote off 
his ear. 

62-54 pecuUar to Matt. 
*'' In that same hour 
said Jesus 
to the multitudes, 

Are j'c come out, as against 
a thief, with swords and 
staves for to take me? 
I sat daily with 
you teacliing in the temple, 
and ye laid no hold on me, 

*^ But all this was done, 
that the scriptures of the 
prophets might be fulfilled. 
Then all the disciples 
forsook him, and fled. 

IkL\iJK XIV. 44. 

him had given them a token, 
saying. Whomsoever 
I shall kiss, that same 
is he ; take him, and 
lead him away safely. 
*^ And as soon as he was 
come, he goeth straightway 
to him, and saith, JNIaster, 
Master ; and kissed him. 

*°^And^'thcy laid their 
hands on him, and took him. 
*^ And one of them 
that stood by 

drew a swoi'd, and 
smote a servant of the 
high priest, and cut off 
his ear. 

*8 And 

Jesus answered and said 
unto them, 

Arc ye come out, as against 

athief, with swords and with 

staves, to take me ? 

^^ I was daily with 

you in the temple teacliing, 

and ye took me not : 

but the scriptures 
must be fuililled. 
'i" And they all 
forsook him, and fled. 
''^ And there followed him 
acertain youngman, having 
a linen cloth cast about his 
naked body ; and the young 
men hiid hold on him : 
"And he left the linen cloth, 
and fled from them naked. 

Luke XXII. 47. 

went before them, and drew 
near unto Jesus, 
to kiss him. 

48-49 peculiar to Luke. 

^** And one of them 

smote a servant of the 
high priest, and cut off 
his right ear. 

51 peculiar to Luke. 

^^ Then Jesus said 

unto the chief priests, and 

captains of the temple, and 

the elders, which were 

come to him. 

Be ye come out, as against 

a thief, with swords and 

staves ? 

°^ AVhcn I was daily with 

you in the temple, 

ye stretched furlh no hands 

against me : but this is 

your hour, and the power 

of darkness. 




Christ taken before the High Priest. 

Matthew XXVI. 57. 

CTTOu 0/ y^afi/JMTi/g xai 

"8 "O as lisTPog 
Tj/ioXovht aurui d'Trh f^axoo- 
6sv sug Trii ahXrjg 
rov doyjiciojc, 

BxddriTO iJjird ruv 
ii'TTrjosTciov idi/ii rh reXog. 

^^ O'l ds do^n^sTg (^xai 

0/ 'TT^isZ-JTiDOl^ Xul 



Hard Tou 'l^^tfoL/, 

OTug ahrov ^afaT'wo'oufl'/i', 

®° Ka/ oup^ iboov '^to'k'a.c/jv 

it^ogO'.Qovtwv ■^svOo/xa^Tu- 

"Tgrs^ov ds T^oiSiX&ovTsg 



" El'Zov 

OvTog iiprj Avvafiai 
xccraXvGai rov vabv 
Tov &SOV xai 

tid T^IUV TjfJbiOUV 


Ka/ dvciSrdg o de^iSPivg 

INIaek XIV. 63. 

^^ Kai d'iT^ya'yov Tov^ lyjgovv 
ir^og rov d^yisoia, 
xat cv/sp-^ovrai avroj 
'jrdvTig o'l d^gyn^BTg 
xai o'l t^bgQ-ots^oi 
xai o'l ypa/JyfJMTsTg. 

^* Kai 6 UsT^og 
d'Trh /jbax^oDiv riKoXovd'/iesv 
ahrCJ 'tojg Bffoo Big rriv ahXriv 
TOV d^yiBo'ic/jg, xai 

rjV ffvyxa&yjfMBVog fMrd rojv 
■jTrjPSTOjv xai ^sp/jja.ivo/J,Bvog 
'jToog TO (pug. 
^^ O'l OB d.^yjB^B7g xai 

oXov TO GuvBOPiov sZ,yiTovv 

xard TOV ^Iriffov fxasruoiav 
Big TO l^avaTojsai avrov, 
xa! ouy yj'ueiaxov 
^^ UoXXoi jdo i-^Bvhoixao- 
Tvpovv xaT auTou, xai 'I'sai 
ai fxaoTU^iai ovx '^Gav. 

^^ Ka/ TivBg dvaGTd'JTsg 
s-^B'jhoijjaoTvpovv xaT ahrov 

^^ "On ri[jjiTg rrKOvGa'JAv 
ahrov Xiyotirog on syoj 
xara.Xusci) rov vaw rovrov 
rov yBt^oToirjTO]/ xai 
did T^iuv rifjjSguv 



^^ Kai ohds o'vrojg 7ff?i yjv 

7j /Masrvpia ahrc/jv. 

^° Ka; dvaardg b d.^^isgsvg 

iig 'jAgov 

Luke XXII. 54. 

®* "S-uXXaZovTBg Kb ahrov 
7]yayov xai BiG'/jyayov 
Big rriv oixiav rov d-py^is^sug 

6 ds U'sTPog 

rjxoXoudsi /jjax^oSiv. 



Christ taken BiiKoiiE the High Priest* 

Matthew XX\X 57. 

**And they that had laid hold 
on Josiis led him away to 

Caiaphas the high priest, 
where the scribes and the 
^ders were assembled. 

^ But Peter followed him 
afar off unto the 
high priest's palace, & went 
in, and sa< u-ith the servants, 
to see the end. 

** Now the chief priests, and 
elders, and all the council, 
sought false witness 
against Jesus, to put him 
to death ; 

** 'Rnt found none : 
yea, though many false 
witnesses ciirae, 
yet found they none. 

At the last came two 

false witnesses, 

** And said, 

This fellow said, I am able 

to destroy the temple 

of God, and to 

build it in three days. 

^ And the high priest 
arose^ and 

Mark XIV. 53. 

^' And they led Jesus away 

to the high priest : and 

with him were assembled 
all the chief priests, and 
the elders, and the scribes. 
*** And Peter followed him 
afar oflf, even into the 
palace of the high priest : 
and he sat with the servants, 
and warmed himself at 
the fire. 

''' And the chief priests 
and all the council 
sought for witness 
against Jesus, to put him 
to death ; 
and found none, 
^® For many bai*e false 
witness against him ; 
but their witness agreed 
not together. 

^^ And there arose certain, 
and bare false witness 
against him, saying, 
^® We heard him say, I will 
destroy this temple that is 
made with hands, and within 
three days I will build an- 
other made without hands. 
^^ But neither so did their 
witness agree together. 
''° And the high priest 
stood up in the midst, and 

Luke XXIL 5i» 

^* Then took they 
him, and led him, 
and brought him into 
the high priest's house. 

And Vetav followed 
afar off. 



Matthew XXVI. 62. 

iiiTiv ahrOj 

Ohhsv d'-zoz^ivri ri 

oZroi (Sou '/.araiJM^ru^ovSiv ; 

^^ 'O 5s 'I'/jffoDs h(Siu)-ira. 

Kai a'TTO'/iotkig 6 d^^n^ivg 

'E^ogx/^w (Si 'Aard rou &bou 
rov t^aivTog, ha yjfj.Tv i'lT'/jg 
SI 6u SI b X^KSTog 6 u'lhg 
rou &SOU. 

®* Aiysi auTw 6 'IjjCoDs 
2t) ii'TTag' 'TrXrjv Xsyu ufjbTVf 
d~' d^Ti o-^s(s6s 


xa6y;/jjzVov sx ds^iojv 
TTjg huvd'JbiC/ig 
zai ioyj)ix,svov si:] rm 
i/spsXwi/ TOU ou^avou. 
^^ Tots 6 doyjsojug dis'^lrj^sv 
TO, i/MUTia auTou Xsyuv 
^ EZXa(S(pri!J,Yi(Ssv' 
71 ST I y^slav 'syofXiSV 
(x,aoTuo(>iV ; "ihs )iuv 
r,y.ouC(j.TS ty^v ^\aL(S(pT,ix,'iaLV. 
^^ T/ uiuv boxsT; 
0/ hs d-TroxoiD'snTsg sl-irov 
"'Evoyog ^avdTOU S(STiv. 
" ToVs 

hs'ZTU(sav sig to •Tgoffwroi' 

X.OCI sxo'Kd<pi(Sav ai/rof, 
(I'l hs sod'^rKSav 
^^ A'sy(jVTsg 'n.Po(p'/jTsu(Sov 
ri'jjv, Xpkst's, rig sstu <- vai- 
ffac (SI : 

]\L^RK XIV. 60. 

s'7ry]^u)Tri(SsvTov ' Iri(Souv Xsycuv 
Ol/;« dTOKPivT} oi)3sv Ti 
ouToi SOU KaTa/xaoTuoou(Siv ; 
" 'O ds s(Si(/y-a " 
'Aai ou'/i d'TTsx^haTo oub'sv. 
YldXiv 6 dayjsosug 
sTjjgw'ra auTov Kai 
Xsysi auT(jj 

2u SI 6 X^KjTog 6 u'lhg 

TOU suXoyriTou ; 

^^ 'O ds 'lr}(joug sJwsv 

^EytJo si/xiy 

xal o-^scQs 


S7t ds'^iuv 7ia5y]ij.svov 

rrjg duvd/J!,s(/jg 

zal spy6,asvov /j^srd tuv 

iis(psXu)v TOU oltoavou, 

^^ 'O 8's doyisoi-jg diao'oy;^- 

ag Tovg ^iTuivagaurou Xsysi 

T/ sTi }(^^siav Sy(oiJjSv 
/j^aoTUPUV ; 

^* 'Hx.ou(SaTS Trig l3}M(S(pri- 
IJbiag' TI u[mTv (paivsTui ; 
01 ds 'ffdvTsg KUTS/i^ivav 
auTov svo'/ov shut '^avdrou. 
^^ Kai ijy^avTO Tivsg 

IjJj'lTTUSDI aUTIj} 'TTs^izaXuTTSiv to 'Ts6(S- 


Kai •/.oXa(piZsiv auTov zai 
X'sysiv auT(p 'n.^oipyiTSU(Sov, 

Kai 01 UTTYiosTai ^a'iri(SiJja(Stv 
aurhv sXaQov. 




Matthew XXVI. 62. 

said unto him, 
Answerest thou nothing? 
what is it which these 
witness against thee ? 
^ But Jesus held his peace. 

And the high priest 

answered and said 

unto him, I adjure thee 

by the living God, that 

thou tell us 

whether thou be the Christ, 

the Son of God. 

®* Jesus saith unto him. 

Thou hast said : 

nevertheless I say unto you, 

hereafter shall ye see 

the Son of man sitting on 

the right hand of power, 

and coming in the clouds 

of heaven. 

** Then the high priest 

rent his clothes., saying. 

He hath spoken blasphemy; 

what farther need have we 

of witnesses ? behold, now 

ye have heard his 


«8 What 'think ye ? 

They answered and said, 

He is guilty of death. 

" Then did they 

spit in his face, and 

buffeted him ; 

and others 
smote him with the 
palms of their hands, 
®® Saying, Prophesy unto 
us, thou Christ, "NMio is he 
that smote thee ? 

Makk XIV. CO. 

asked Jesus, saying, 
Answerest thou nothing ? 
what is it which these 
witness against thee ? 
^^ But he held his peace, 
and answered nothing. 
Again, the high priest 
asked him, and said 
unto him, 

Art thou the Christ, 
the Son of the Blessed ? 
^^ And Jesus said, 
I am : 

And ye shall see 

the Son of man sitting on 

the right hand of power, 

and coming in the clouds 

of heaven. 

'^^ Then the high priest 

rent his clothes, and saith, 

What need we any further 

witnesses ? 

®* Ye have heard the 

blasphemy : 

what think ye ? And 

they all condemned him 

to be guilty of death, 

''^ And some began to 

spit on him, and 

to cover his face, and 

to buffet him, and 

to say unto him, Prophesy : 

and the servants 

did strike him with the 

palms of their hands. 




Matthew XXVI. 69. 

^9 'O 5s Usr^oc ixd&yi-o 
6iv aurOJ iJ^'ia TaidlszT} 

X'synuffa Kai cu 

r^cda iMsra 

'l^gou rov TaXiXaiou. 

'° 'O Ss riovTjSaro 

B/M'7r^oshv irdvTUV Xsyojv 

Oii;c oJda 

ri X'syiig. 

''^ ^B^sXduvra dh avrov 

iig TO'J rruXSiva, 

iJdsv avTov aXXri 

jca/ Xiysi aliToTg vku 

Kai oxjToc, 

Yiv [jjiTO, 'iriSov roil Na^w- 

^^ K«/ TcdXiv 7]^v'/}SaT0 

ILira o^KOU on 

ou/i olba rov ai'^gwcrov. 

*^ Msrd PjIKoov dl ■ygoo'sX- 

66v7ig 0/ sSTUTsg 


'AXrjduig xa; su 
1^ auTuv sr yds yj XaXia, (Sou 
driXov ffs 'TTOisT. 
'* Ton ri^^aTO x,aradifJM- 
TiZiiv xai ofjjvviiv or/ 
cvx oJda Tov dv&^oiirov 


Thk Denial op Peter. 
Mark XIV. 66. 

^^ Ka/ o'JTog toZ nlr^ou 
xarw h 77] au}.f] so-^iTat 
[j/ia ruiv 'xaidiO'A.ojv 
tov doyjiokoig^ 
^^ Ka/ idouffa rhv Ui-^ov 
(See V. 66.) 


sfjyZXl-^aSa avruj 

Xsysi Ka/ Git 

(x,ird TOV Na^ar/jvoi; rjSi^a 

TOV 'I'/jgOV. 

^^ ' O dh r,PvyjgaTO 


OvTS olha ovTi izlffra/JvCAi 

ev Ti Xsysig' 

iig TO 'TTgoavXiov^ 
Ttai dX'iXTUo spuv/iffsv. 
^^ Ka/ 55 'itaihiSA'fi Idovffa, 
aiiTov TJo^aro Xiyziv 
ToTg TaoidTOjcirJ on ovtoc 
st, avTMV ierlv. 

""^ ' O 5s 'TrdXiv r,^vi7T0. 

KuJ (iird ij-ixoh itdXiv 


iXiyov TU) nirgw 

' AXriduig 

s^ avraiv s/* 

xal ydo TaXiXaTog it. 

(Ka/ ii XaXid gov 


^^ 'O 6s fjot^aTO dvaMiia- 
TiX^iiv xa/ oijjvvvai oti 
o'j% oida tov dv6pcij'~ov 


Luke XXIL 55. 

^'^ liiPta-^dvrm bs nrvo h 
(jj'iGiti T^g auXy^g Kai 6vy' 
sy.d&riTo b Jlir^og 

IJbisog avTCiiv, 

^^ 'ibovsa ds avTov 
'XaiBiff/tr} Tig 
Kad'/i/J-svov rrfog to (pojg 
Kai aTiviGaaa avrGj 
u-~iv Kai o'jTog 
Guv a/jTU) r^v, 

^'^ 'O 5s Yiovi^GaTO avTOV 


OvK oida avrov^ yvvai. 

''^ Kai /JjiTo, I3^a^v 

sVs^oc ibojv 
a.vTov i(pri 
Kai Gv 
st, a.vTZiV li. 

'O 5s Ilsr^og s^'/j 

"Ac^^W'TS, OL/X iijU. 

^^ Kai hiaG-dG7\g uGii 
wgag /Jbidg dXXog rig 

duG^UPI^ZTO Xiyojv 

'E'TT dXri6iiag zai ovrog 

fiST avTov rjv 

Kai jdg TaXiXaTog sGtiv. 

^° Errsi/ 5s 6 Uir^og "AvS^m- 

oiiK oida 



^Matthew XXVI. 69. 

58 Now Peter sat 
■without in the palace : and 
a damsel came unto him, 

saying, Thou also 

■wast with Jesus of Galilee. 

'" But he denied before 

them all, sajing, I know 


■what thou sayest. 

*^ And when he was gone 

out into the porch, 

another maid saw him, 

and said 

unto them that were there. 

This fellow was also 

with Jesus of Nazareth. 

'^ And again he 

denied with an oath, 

I do not know the man. 


after a vJiile 

came unto him 

they that stood by, 

and said to Peter, 

Surely thou also art 

one of them ; for 

thy speech bewray eth thee. 
'* Then began he to curse 
and to swear, saying, I 
know not the man. 


The Dkxial of Peter. 

Mark XIV. 66. 

''° And as Peter was 

beneath in the palace, there 

conieth one of the maids 

of the high priest : 

^^ And when she saw Peter 

warming himself, 

she looked upon him, 

and said, And thou also 

wast with Jesus ofNazareth. 

'^^ But he denied, 

saying, I know not, 

neither understand I 

what thou sayest. 

And he went 

out into the porch ; 

and the cock crew. 

^^ And a maid saw him 

again, and began to say 

to tlicm that stood by, 

This is 

one of them. 

70 And he 

denied it again. 


a little after, 

they that stood by 
said again to Peter, 
Surely thou art 
one of them : for 
thou art a Galilean, and 
thy speech agreeth thereto. 
7^ But he began to curse 
and to swear, saying, I 
know not this man 
of whom ye speak. 

Luke XXII. 55. 

"'' And when they had 
kindled a fire in the 
midst of the hall, and 
were set down together, 
Peter sat down among them. 

^^ But a certain maid 

beheld him 

as he sat by the fire, and 

earnestly looked upon liim, 

and said, This man was also 

with him. 

''7 And he denied him, 

saying,Woman, I know him 


"^ And, after a little 

another saiv him, 
and said. 

Thou art also 

of them. 

And Peter 

said, Man, I am not. 

«" And about 

the space of one hour after, 

another confidently 
affirmed, saying, 
Of a truth this fellow 
also was with him : for 
he is a Galilean. 

•^o And Peter 
said, Man, I 
know not what thou sayest. 



Matthew XXVI. 74. 

Mark XIV. 72. 

Luke XXII. GO. 

Kui ivd'-c/jg 

^^ Kal i'A ds'jTssov 

Kai rta-^ayjijiijja 
'in XaXov'^ro: ahrov 

dXiKTU^ s!puivr}giv. 

dXsKTC/JO S<prJjn,6iV, 

sp'JjvTjcrsv dXs/.rcuB^ 

^^ Kal Gr^a(pug o zvo'iog 

" Kal sav^ddri 6 UiT^og 

zai dviiJ.r,66ri o Ilir^og 

■/.al VTifj^vyicdri 6 TLiroog 

roD '^rifx,arog 

on 'rrpiv dXizropa 

ro g^/Aa 

ug ii-TTBV avTU) 6 'irisoug 

on 'ir^iv dXizro^a 

ToZ Xoyou 

ToX) Kd^/ou, iig sizsv ahrui 

on 'TT^h dXsKrc^a 


big fttivrisai 

<p(im,Gai cyi,ai^cv 

r^ig /J.i d-raov/jsri- 

d'TraPv/jffri [Mi reig. 

^^ Kal i-^sXdojv e'^w o U'lTPog 

i/iXavaiv 'TTr/.^ug. 

%ai siriZakuv 'i/tXanv. 

s/iXavciv '^TiK^ojg. 



* Hooiiag hi yivo/Msvrig 
ffu/xZovXiov 'iXaZov 
rravng o'l do^isPiTg na) 
01 'jzgtsZ-ljTiqoi rou Xaov 

Kara rou 'I'/jSov, w'oTs 
'^avaruaai a-jrov. 
^ Kal drjaavrig ahrov 
d'JTYiyaydv %al 'Xaoihuxav 
UtXdru) TU) riyiijuovi. 

3-10 peculiar to Matt. 
^^ Kal s-rrri^uryigBv ahrov 
6 rjyifjjijv X'iyMV 
2:) iT 6 (SaGiXsvg ruiv 
'JovSahj'j ; 

6 OS 'I'/jdovg i^'ri a\j~w 
lii Xsysig. 

^^ Kal h 7U) '/.ar7jyoPs7(S&ai 
aurov b-~Q ruv d^y^n^'i'MV 
%al tS)V crgsffSuTEgwi/ 
oudsv dTiK^lvaro. 
^^ Tots X'syei aunjj 

Ovx dy.o'jiig 

Christ before Pilate. 
XV. ^ Kal B\j6ijg 

B-~l 70 'TTOOi)! 

evfMZoijXtov rroirjdav-Bg 
o'l doyjioiTg /xsra 


x,ai yoa/j./j.aTSOJV 
%al oXov ro CuvBdoiov, 

driGavrsg rhi/ ^Ir^Govv 
dTry;vsy/.av '/.al TaPiduzav 

" Ka.1 s'rryjooJrrigBV avro'^ 

6 UiXdrog 

20 Bi 6 iSaffiXsvg ruv 

^loudaJojv ; 

6s dyiroxoidslg auruj Xsysi 

2i Xsysig. 

^ KaJ zar'/jyooovJ 

avrou 01 do^isssTg 'jroXXd. 

^ ' O hi TliXdrog 

'ird7jv s-Triodora aurov Xsyuv 

OvK d'iroy.^ivrj oudv/ ; 7ds 



M.\TTnEW XXVI. 74. 
and immediately 
the cock crew. 

''' And Peter remembered 
the ivonl of Jesus, 
which said unto him, 
Before the cock crow, 
thou shalt deny me thrice. 
And he went out, 

and tvept bitterly. 

Mauk XIV. 71. 
" And the second tinic 
the cock crew. 

And Peter called to mind 

tlie ivurd that Jesus 

said unto him. 

Before tlic cock crow twice, 

thou shalt deny me thrice. 


Avhen he thought thereon, 

he wept. 

Luke XXII. 60. 

And immediately, 
while he yet spake, 
the cock crew. 
•^^ And the Lord turned, 
and looked upon Peter : 
and Peter remembered 
the u-ord of the Lord, how 
he had said unto him, 
Before the cock crow, 
thou shalt deny me thrice. 
"2 And Peter went out, 

and we2)t bitterly. 


* When the morning was 
come, all the chief priests 
and elders of the people 
took counsel 

against Jesus to put 
him to death. 
^ And when they had 
bound him, they led 
him away, and delivered 
him to Pontius Pilate 
the governor. 

3-10 peculiar to Matt. 
^^ The governor asked him, 
saying, Art thou the King 
oftheJewa? And Jesus 
said unto him, 
Thou saycst. 
*' And when he was 
accused of 

the chief priests and elders, 
he answered nothing. 
" Then saith Pilate 
unto him, Hearest thou not 


Christ before Pilate. 

XV. * And straightway 

in the morning 

the chief priests 

held a consultation with 

the elders and scribes, 

and the whole council, 


bound Jesus, and carried 
him away, and delivered 
him to Pilate. 

^ And Pilate asked him. 

Art thou the King 

of the Jews ? And he, 

answering, said unto him. 

Thou saycst it. 

^ And tlie chief priests 

accused him of many things ; 

])ut he answered nothing. 
* And Pilate asked him 
again, saying, Answerest 
thou nothing? behold 



Matthew XXVII. 13. 

^* Kai ovx 

dTiy.Pt'drj avTw 'Trfog ovds 

rhv rijin,ma }Jav. 
^^ Kara d's logTrjv 

aitoXhiiv 'iva ru) o'^^w 

^^ 'Riy^OV hi TOTS di(f/MIOV 

sJ-TTSv avToTg 
6 JliXaTog 

Tlva ^sXiTS a-oKbeoihiuv^ 

roy Xiy6[J.ivov X^iffrov ; 

^^ 7]dii yao oTi dice 
<p66vov 'Tra^'sdojxav auTov. 
19 peculiar to Matt. 
2" O/ 8s aoyji^stg 

'i'KSieav Toijg o^Xovg ha 
aiTrjffojvTai tov Ba^aQZav, 
TQV 8s 'Irjaouv a-TroX'sctuffiv. 
21 jjeculiar to Matt. 

^^ Asysi auToTg 6 UiXuTcg 

T/ ovv 'TToi^S'ji 'irjSovv 

TOV \syo>x,svov 

X^igTov ; 

X'syouSiv 'TTavrsg 


^2 'O 5s {J]yiiJ.ijv) 's<pr} 

T/ ya^ KU/ibv sTolrigsv • 

jMark XV. 4. 

Toffa gov 7(.aTrjyo^ov(jiv. 
^ ' O dh 'irjffoug ovksti 
ovdsv d'TTSK^/dyj, 
uffTs ^a-ofjAZsiv 
tov UiXdTov. 
^ Kara ds Io^t^v 

d'JTsXvBv avToTg sVa 


^ "^Uv ds 

6 Xsyof-is'jog 


[MTo, Tojv (jTaSiaffToiv ds- 

dsfMsvog, ohivsg sv rfj GTassi 

(povov 'Trs-TTOiyiKsiGav, 

® Kai dvaZug 6 'oyy^og ^'cg- 

a.To aiTsTGdai Ka&chg dsi 

sToisi avToTg. 

9 'O as UiXdTog 

d-TTszgid'/i avToTg Xsyuiv 
Q'cXsTS d-TToXvffu VfX/'v 

TOV iSaffiXsa tuv 'loubaiuv ; 
•^° ^Eyivc/jszsv yds on did 
(pdovov 'JT a ah sh (ii/is 1 6 av axjT- 
ov 01 d^yjsosTg. 
^^ 0/ bs d^-x^iii^sTg 

dvsffsiffav TOV oyXov ha 
fjjdXXov TOV Ba^aZQdv 

d'TToXug'/j avToTg. 

^^ 'O Ss UiXaTog TaXiv 

d'TTOTtoi&iig sXsysv auToTg 

T/ ouv '^'sXsTS Tror/iffu 

ov yXysTS 

TOV jSaeiX'sa TOiv 'lovoaiC/)v ; 

^^ 0/ hs cdXiv izsa'^av 

iTabo'jjGov aiiTov. 

•^* ' O 5= HiXdrog sXsysv av- 

ToTg T/ ydg S'TToi/jssv xa/iov ; 




Matthew XXVU. 13. 

Mark XV. i. 


how many tilings they 

how many things they 

•witness against thee ? 

witness against thee. 

"And he answered him 

^ But Jesus yet answered 

to never a woi-d ; insomuch 

nothing •, so 

that the governor marvelled 

that Pilate marvelled. 


" Now at that feast 

" Kow at that feast 

the governor was wont to 


release imto the people 

released unto^hem 

a prisoner, whom 

one prisoner, whomsoever 

they would. [able 

they desired. 

^^ And they had then a not- 

^ And there was one 

prisoner, called Barabbas. 

named Barabbas, which 
lay bound with them that 
had made insurrection with 
him, who had committed 
murder in the insurrection. 
^ And the multitude, cry- 
ing aloud, began to desire 
him to do as he had ever 
done unto them. 

^' Therefore, when they 

were gathered together. 

Pilate said unto 

^ But Pilate answered 

them, Whom will ye that I 

them, saying, Will ye that I 

release unto you? Barabbas, 

release unto you 

or Jesus which is called 

Christ ? 

the King of the Jews ? 

" For he knew that for 

^0 For he knew that the 
chief priests had 

envy they had delivered him. 

delivered him for envy. 

19 peculiar to Matt. 

*° But the chief priests 

^^ But the chief priests 

and elders 

persuaded the mvdtitude 

moved the people. 

that they should ask 

that he should rather 

Barabbas, & destroy Jesus. 

release Barabbas unto them. 

'21 peculiar to Matt. 

" Pilate 

^^ And Pilate answered and 

saith unto them, "\Miat 

said again unto them, What 

shall I do then with Jesus 

will ye then that I shall do 

which is called Christ? 

unto him whom ye call the 
King of the Jews ? 

They all say unto him, 

^^ And they cried out again, 

Let him be crucified. 

Crucify him. 

*^ And the governor said, 

^* Then Pilato said unto 

"Why, what evil halh 

' tlieui, ^Vlly, what evil hath 



Mattheav XXVII. 23. 

XsyovTig 'SrauPudrjru. 
24-25 peculiar to Matt. 

'^^ Tots d'z-sXvffiv avroTg 

TO)/ di 'I'/iaovv (p^ayiXXucag 
TOL^ibwKiv ha ffrav^udfj. 

Makk XV. 14. 

0/ OS nrsoieoug szoa^av 

'2ra'o^Cti6ov ahrov. 

^^ ' OblUiXarog^ovXoiJjSvog 

T<Z OX,^V '"'' ''^'^^OV 'TTOITiffai 

d'TreXvffsv avroTg 

Tov Ba^aQCav, xal 'ira^sbu- 

}(,sv rov^ Iriffovv <p^aysXXu)Sag 
ha srauc'udri. 



Christ led to be Ckucified. 

^' Tors 01 ar^ariuirai 
rov Yiys'Movog 
'TTaoaXaCovTsg tov 'IjjCoDi' 

sig Th <7r^aiTU)^iov 

(fur/jyayov s--' auThv 

'jy.Tjv Tr^v G-7Tshav. 

*^ Ka/ sKhbsavTsg auTov 

yXaijj-ljha xox/thriv 

Ts^isSrizav avruj^ 

^^ Kal 'rrXs^avTsg 

6TS(pavov St, dxavdojv 

e-'s67]/iav sti TTJg zs^aXi^g 

avTou zai xdXaf/,ov sv ty] 

dst,ia avTov, xai yovu- 

iTiTr]6avTsg siJj'V^osQsv avrov 

s/sTrai'^ov auTw 

X'syovTsg Xa/ss 6 fSaffiXsug 

TU'J 'lovoaiojv, 

^° Ka/ sfi'TTTvaavTsg tig av- 

Thv sXaQov TOV zdXafMv xai 

STUTTOV sig Tr]v xipaXriv ab- 


See V. 29. 

^^ Ka/ OTS sviTrai^av avTw, 

s^'iBvffa'j avTov tyiv 
')(Xa[jj\jha hsdvSavavTov 

O/ 8s ST^aTiuTai 

a--7iyayo\i avTov sGU 

Trig aliXrig, b sgtiv '^r^aiTU)- 

^lov, xai ffuyxaXovGiv 

bX'/iv T'/jv 6-sTsay 

^^ Ka/ svdid-JG/tovffiv a\jTov 


xai 'TTSoiTid'saffiv auruj 


dxdvOivov <ST's<pavov' 

See V. 18. 

^^ Ka/ fje^avTO d<S'7tdZs(S^ai 
auTov Xa/|£ 6 (SaGiXsvg 
Tcjv ^lovdalur 

" Ka/ 

STU'TTOV aUTOU TtjH xs(paX7jv 
xaXd/J^i/j xai svi'TTTUOV 
avTujj xai Ti&svTsg Ta yova- 
^° Ka/ OTS Ji/sVa/gai/ auTuj, 
s^idusav avTov t'^v 
ffoJ^ipay xoii hsdvffav avThv 



Matthew XXVII. 23. 

hedone? />«< they cried out 
the more, saying, 
Let him be crucified, 

24-25 peculiar to Matt. 
*« Then 

released he Barabbns 
unto them : and 

when he iiad scourged Jesus, 
he delivered him 
to be crucified. 

]Mark XV. 14. 

hedone? And they cried out 

the more exceedingly, 

Crucify him. 

^* And so Pilate, willing 

to content the people, 

released Barabbas 

unto them, and 

delivered Jesus, 

when he had scourged him, 

to be crucified. 



Christ led to be Crucified. 

"' Then the soldiers of the 

governor took Jesus into 

the common hall, 

and gathered unto him 

the whole band of soldiers. 

^ And they stripped him, 

and put on him 

a scarlet robe. 

'^ And when they had 

platted a crown of thorns, 

they put it upon his head, 

and a reed in Lis right hand: 

and they bowed the knee 

before him, and mocked 

Lim, saying. 

Hail, King of the Jews ! 

^ And they spit upon him, 

and took the reed, 

and smote him 

on the hen J, 

^^ And after that they had 
mocked him, tliey took 
the robe ofT 
from him, and put his 

**' And the soldiers led 
him away into 
the hall called Prctorium ; 
and they called together 
the whole band. 

■'^ And they clothed him 

with purple, 


platted a crown of thorns, 

and put it about his head, 

^^ And began to salute him, 

Hail, King of the Jews ! 

^' And they smote him 

on the head with a reed, 

and did spit upon him, 

and, bowing their knees, 

worshipped him. 

-° And when they had 

mocked him, tliey took 

off the purple 

from him, and put his 



Matthew XXVII. 3 1 . 

ra iiJ^aria aiirov, 

ilg TO eraupcoffai, 

iv^ov civd^WTrov 

Kv^rivuTov^ bvo/xari liijjoova,' 

Tourov riyya^sucjocv 
ha, aori rbv crav^hv uhroZ. 
23 Ka/ htMvTtg iig 
roVoi/ Xiyo^iivov ToXyo6a, 


%Davio'j TOTog Xsyo/xsvog, 
2* "TLdctizav avrui tuTv oi- 
vov ixira %o>.^s (x,%iuyiJjhm' 
xai yivGa/jjivog 
ohx r,&iXri(Siv TisTv. 
2^ 2ravou)ffavTig ds auTov 
dis,as^igavTo ra i/xdria 
ahrou ^aXovTsg kXtj^ov, 

35-36 peculiar to Matt. 
2^ Ka; sTsdri'/.av sttuvoj 
Tr,g '/.tfaXrig auroD tyiv 
ahiav a-jTOv ysypa/jj/Msvriv 

O-jTog s6~iv 'li^aovg 

6 (SadiXivg ruv ^loudaloov. 

38 TOTB 

eraxjoovvrai guv axirSi 
^io Xjjora/ iig i% hi^iZiv 
%al s7g sB evmv/Muv. 

2^ O'i ds •ffu^a-TTO^suOi'JySvoi 
sQXag(pyifJjOuv avrov, /Civ- 
ovvTSg rag x,s( avruiv 
*° Ka/ Xiyovrsg 'O 
KaTaXvuv rov vaov xai sv 
r^iGiv rjfisoaig oix-oboftuv^ 
6US0V csauTov 

Mark XV. 20. 

ra 'iijjdria rd 'ihia, 
Ka/ s^dyovGiv avrov 
iVa GravsiLgougiv avrSi/. 
2^ Ka/ dyyaosvovsiv 
-Traedyovrd riva 
^i^jbOiva ls.u^riva7ov^ 
s^-^ofj^svov d'^rh dyiov, 
rhv TTarisa ' A7^s^dvB^ou 
■/M.I 'Foufou, 

ha a^'/j Tov ffrau^hv avrou. 

^^ Ka/ (pigougiv avrov s'xi 

ToXyodd roTTov, 

sGriv p,s&s^!j.rivsvoiJAvov 

x^avlou roTog. 

^2 Ka/ ioidouv avruj 

SGfJLfV^VIff^SVOV 0/101/, 


ovx, sXaCsi'. 

^* Kal grav^ovfftv avrov -/.at 

hiaiMioiX^ovrai rd 'i^jdria 

avrov, [3d.XXovrsg /tX^^ov 

lit aura r'lg r't ag^j. 

^^ ^Hi/ OS w^a r^irr\ xai 

1 era I'/^w era V avrov. 

2^ Ka/ 71 V '/) iTtyoafri 


airiag avrov Imysy^a/u^/u^svyi 

'O (SaffiXsvg rSjv 'lovdalcijv. 

" Ka! 

Gvv avrui GravoovGiv 

dvo XyjGrdg, sVa sx ds^iMV 

aai sva s^ svc>)vv[J,Oiv avrov. 

(^ Ka/ s'TrXTjoudrj i) y^afr^ 

f] XsyovGa Tiai fjjsrd dvo/Muv 


^^ Kai o'i rrapairoosvoiJjSvoi 

sZXaG(prjiJ,ovv avrov xiv~ 

ovvrsg rag xs<paXdg avruiv 

/iai Xsyovrsg Ova 6 

}taraXvuv rov vahv xa} 

olxodo/j^MV roiCiv riiMSoaig, 

^° luGov csavrov 




Matthew XXVII. 31. 

own raiment on him, 

and led bim tiway 

to crucify him. 

^^ And as they came out, 

they found a man 

of Cyrene, Simon by name : 

him they compel 
to bear his cross. 
^^ And when they were come 
intoaphice called Golgotha, 
that is to say, 
A place of a skull, 
** They gave him vinegar 
to drink mingled with gall : 
and when he had tasted 
thereof, he would not drink. 
^ And they 

crucified him, and parted 

his garments, casting lots : 

35-36 i^eculiar to Matt. 

*' And set up over his 

head his accusation 


This is Jesus 

THE King of the Jews. 

^® Then were there 

two thieves crucified with 

him ; one on the right hand, 

and another on the laft. 

^' And they that passed by 
reviled him, wagging 
their heads, 

*° And saying. Thou that 
destroyest the temple, and 
buildest it in three days, 
save thyself. 

Mauk XV. 20. 

own clothes on him, 

and led him out 

to crucify him. 

" And 

they compel one 

Simon a Cyroiiian, 

who passed by, coining out 

of the country, the father 

of Alexander and Riifus, 

to bear his cross. 

^^ And they bring him 

unto the place Golgotha, 

which is, being interpreted, 

The place of a skull. 

^ And they gave him 

to drink wine mingled with 

myrrh : 

but he received it not. 

^* And when they had 

crucified him, they parted 

his garments, casting lots 

upon them, what every man 

should take. 

-'' And it was the third 

hour ; and they crucified 


^^ And the superscription 

of his accusation 

was written over. 

The Kixg of the Jews. 
^^ And with him they 
crucify two thieves ; 
the one on his right hand, 
and the other on his left. 
"^ And the scrijiture was 
fulfilled, which saith. And 
he was numbered with the 

^' And they that passed by 
railed on him, wagging 
their heads, 

and saving, Ah, thou that 
destroyest the temple, and 
btiildest it in three days, 
^ Save thyself, and 




Matthew XXVII. 40. 

£/' v'lhg si rov ©soD, 
KardQrjDi ocrh rov ffravpou. 
*^ 'O/j.0iug ds zai 

xai T^saQursDcov 'iXsycv 
*^ "AXXovg scwcsi/, 
iaurov oh o'jvarai eZicai' 

SccffiXsvg ''Iff^a'/jX igriv, 

xaraZdru vvv d'ro rou 


xolI 'ffiSnhgoiJAV £-' auTov 

43 peculiar to Matt. 
** To S auTo -/.ai 01 Xriffrai 
01 evciTavPCijd's]/rBg Suv avroj 
ojvstdiZ^ov ahrov. 
*^ ' K'Tto h\ 'zY.T'fig djoag 

(fy.Srog sy'susro stti rrdsav 
TYiV yriv iojg oj^ug haTyjg. 
^'^ Tlsol oh T7IV svdrTjv ueav 
ai'sCo'jjcsi/ 6 'irjgovg 
(pc/jv'/i /MydXyj Xsyc/jv 
'B.Xi'liXiXi/j.d coLZayJav'i\ 

ToZt 'iCTlV 

0SS H,OX) &Si flOV, 

'ha Ti [li iyy.a-iXi'Xig ; 

*^ T/l/SJ ^2 TUV 

exs/'sffr^jxoVwi/ d>to'o(ravrsg 

sXsyov on ' HXiav tpMnsT 


*^ Kai sv6sug h^a'xuv 

sJg If avrojv -/.ai XaZoiv 

6-r6yyov '7rXr,sag rs o^ovg 

KUi 'Tri^i&sig naXdiJM s'ttoti- 

X^tv ahrov. 

*" O/ h\ Xoi'JTOi eXiyov 

' Afig 'ih'jiiLiv 

i'l i2,-x%7vj 'HXiag 

G'Jitrc/jv ahrov. 

^^ ' O bh 'Irisoxjg 'TrdXiv 

xoagag (povfi /xsydXri 

dtprixiv TO crvsufxa. 

^^ Kai idov TO y.a-a'!:s-a:)-j.a 

Mark XV. 30. 

zaraZag d'xo rov dravpoij. 

^^ 'O,ao/wj zai 

o'l doy^n^sTc h^Jj'Kai^ovTig 

nr^og dXXrjXovg 

fXiira Tuv yoa/,aTSMv 


" AXXoug idoiGiv, 

sauTov oh dhvarai ffojciai, 

^^ 'O XpSTog 

^affiXshg rov 'leoarjX' 

/iUTaQdroj vvv d~o rou 

ffrau^ov, ha 'iboj'Mv 

Kai •nlSTc\J<S'j)lJjiV. 

Kai Of 

cxj'JtdrauoutjAvoi a^hru) 
ojviihi'(^ov ahrov. 

^^ Kai yivoijAvrig u^ag 'iyiT7]g 
G%orog iysvsro sf' oXtjv 
rriv ynv 'ioig u^ag hd7r,g. 
^* Kai rf hdrri c!J^a 
sQorjrrsv 6 'Irjgovg 
(paiVTj fisydXrj (Xsyuv) 
MXui 'EXoi>i Xa'Jja ffaCav- 
mvi ; 

' O &i6g ;j.o-o h &s6g /j^ov, 
lig TI syyM.rsXi'Trsg (Xi ; 
^^ Kai Tivsg ruv 
'I'a.oiGryiKOTOjv dxouaavrsg 
iXiyov"lhi 'llXiav q>oivu. 

^^ AiUfxijv ds 


yi'LiGag G'-xoyyov o't^eug 

'TTs^ihig y.aXd./j,uj s-Trori^iv 



" A<psrs 'ihofiiv 

si ioyjrai 'HXiag 

xadsXsh ahrov. 

^^ 'O hi 'I'/jGovg 

dfsig (pciovrjv /XiydXo^v 


^^ Kai TO y.ara'-iraGaa 

Luke XXIII. 39. 

^^ E/g bi Tuv 
x^sfjjaGdsvTOJV •/.ay.ohcyoiv 
sZXa.GfrtiJjSi ahrov. 

40-43 peculiar to Luke. 
** Kai riv Tjbri ojGsi uga 'ixrr, 
nai GyoTog sy'svsro s(p' oX7]V 
T7]v yr\v 'iug uoag svdrrig^ 



Mattiic\v XXVII. 40. 

If thou be the Son of God, 
come down from the cross. 
*^ Likewise aho the cliief 
priests, mocking him, 
with the 

scribes aiul elders, said, 
*^ lie saved others ; 
himself he cannot save. 
If he be the King of 
Israel, let him now come 
down fron\ the cross, and 
we will believe him. 

43 peculiar to Matt. 
** The thieves also, which 
were crucified with him, 
cast the same in his teeth. 

*' Now, from the sixth 
hour there was 
darkness over all the 
land unto the ninth hour. 
*^ And about the ninth 
hour Jesus cried with 
a loud voice, saying, 
Eli, Eli, lama sabachthaui? 
that is to say, 
My God, my God, ichy 
hast thou forsaken me? 
*' Some of them that 
stood there, when they 
heard that, said, 
Tills man calleth for Elias. 
*® And straightway 
one of them ran, and 
took a spunge, and Jilted it 
with vinegar, and put it 
on a reed, and gavu 
him to drink. 
*® The rest said, 
Let be, let us see 
whether Elias will come 
to save him. 
*° Jesus, when he had 
cried again with a loud 
voice, yielded up tlie ghost. 
" And, behold, the vail 
of the temple was rent 

'^L\\^K XV, 30. 

come down from the cross. 
^^ Likewise also the chief 
priests, mocking, said among 
tlieniselves, with the 

He saved others ; 
himself he cannot save. 
^" Let Christ the King of 
Israel descend now 
from the cross, that 
we may see and believe. 

And they that 

were crucified with him 

reviled him. 

^^ And when the sixth 

hour was come, there was 

darkness over the whole 

lanil until the ninth hour. 

2* And at the ninth 

hour Jesus cried with 

a loud voice, saying, [ni ? 

Elui, Eloi, lama sabachtha- 

which is, being interpreted. 

My God, my God, why 

hast thou forsaken me ? 

^^ And some of them that 

stood by, when tiiey 

heard it, said. Behold, 

he called Elias. 

3e And 

one ran and 

filled a spunge full 

of vinegar, and put it 

on a reed, and gave 

him to drink, 


Let alone ; let us see 

whether Elias will come 

to take him down. 

^^ And Jesus 

cried with a loud 

voice, and gave up the ghost. 

^^ And the vail 

of the temple was rent 

LvKii XXHL 39. 

^° And one of the malefac- 
tors which were hanged 
railed on him. 

40-43 peculiar to Luke. 
''^And it was about the sixth 
hour, and there was 
darkness over all the 
earth until the ninth hour. 



]\Li.TTHEW XXVII. 51. 

Mark XV. 38. 




rou vaov \(jyJ6&'f\ 

Toy vaou sd^iffdrj sig dvo 

a.'^rh avudiv sctjg xdru 

a-r a\ic/idiv swg xarw. 

iig dvo. 

52-53 peculiar to Matt. 

^^ 'O 5s sxarovrao^oi 

^^ 'ihojV b\ TiSVTUoiuV 

xal 0/ /^£-' aLrov 

rripowrig tov 

6 'zaoiGrriyMg s^ havriag 

'iTjaovv idovTig rov ffiiff/J,bv 

avrov on 

i(po^7j6r}ffav epoB^u, X'syovrsg 

o'jrug {x.od^ag') st^i'Trvsvaa/, 
' AXriSSig ourog 6 dv&^wrrog 

©SOL/ u'/og Tjv oZrog. 

T'/og rjv &bou. 

^^ "^Hffav dh sx.sT' juvaT/isg 

*** ' Hffai/ dh xal yuvaTy.ig 

'TToKkai aitl ,iLax^6hv ^sw- 

UTO iMa)toohv Sswff&L/cra/, 

^oSca/, a'irivig y'/CoXoj^jjffai' 

See V. 41, 

Tui 'Irjciov aTo rrjg VaXiXai- 

ag diU/tovcvcai ahrSJ' 

*^ 'Ef aig riv Moc^/a y^ 

h atg r,v xai Maj/a i] 

Ma-yduX'/jfyi, zai Ma^ia rj 

'MayhaX'/i^/Yi xai Maoia '/j 

roij 'Ja-/.uiQou xa! 

'lay.ujQou rov ij.ix^ov xai 

'ic/jdriTog /J-yirrio xai 


^^ A/ xai (in r^v h rfj 

TaXiXaicc rjxoXovdovv avrOj 

xai biTiXovovv avrui, 

xai aXXai 'JtoXXai 

a} Svvava^asai avrSi 

iig ' Iioo6oXv;xa. 

** 'O-^iag ds ys]/o//jSvrjc 

ijXhv avQ^ciyirog irXovGiog 
d~o ' A^i/jua6aiag, rovi/o,aa 


The Entombment. 

*^i, Kai ridyj O'^ia g yi vo'jAn, c, 
iiiii ijv Traoaffzivrj^ o sgtiv 

'lcij(>ri(p ocrh ' A^ifJ^aSaiac, 
ivs^yil^uv (SovXiVT^g, 

See Y. 54, 

^° Kai idov dvrjo 

(3ovXivrrig U'Taj^wi', dvrjo 
dyaSog xai dlxaiog, 




in twain from the top 
to the bottom. 

52-53 peculiar to Matt. 
"Xow, when the centurion, 
and they that were with him 

Jesus, saw the earthquake, 
and tliose things that 
were done, 

they feared greatly, saying, 
Truly this was 
the Son of God. 
*' And many women were 
tliere beholding afar off, 
which followed Jesus 
from Galilee, ministering 
unto him : 

^*' Among which was 
INIary JNIagdalene, and 
Mary the mother of James 
and Joses, and the 
mother of Zebedee's chil- 

Mark XY. 38. 

in twain from the top 
to the bottom. 

^* And when the centurion, 

which stood over against 
him, saw that 
he so cried out, and gave 
up the ghost, 
he said, 

Truly this man was 
the Son of God. 
*'^ There were also women 
looking on afar off: 
(See V. 41.) 

among whom was 
]\rary IMagdalcne, and 
Mary the mother of James 
the less and of Joses, and 

" ^Vho also, when he was 
in Galilee, followed him, 
and ministered unto him ; 
and many other women 
which came up with him 
unto Jerusalem. 

Luke XXIIL 50. 

The Entombment. 

" When the even 
was come. 

there came a rich man of 
Arimathea, named Joseph, 

who also I 

himself was Jesus' disciple : i 

*^ And now, when the even 
was come, because it was 
the preparation, that is, the 
day before the Sabbath, 

*^ Joseph of Arimathea, 
an honourable counsellor. 

See V. 54. 

''*' And, bcholil, there was 
a man named Joseph, 
a counsellor ; and he 
was a good man, and a just : 



Matthew XXVII. 57. 

TO aoo/j.a Tov 'ijjcoiJ. 

Tors 6 n/XaT-og 

sxsXbv()Bv uTododi^vai. 

^^ Ka/ XaCwi/ rh cu/j(,a 6 

svsTvXi^sv avTo sv (jivbovi 


^'^ Kai 'i&riXiv avro sv 


s7.a,rofxj^(fiV h rfi 'rrsr^a, 

XiKi T^offxvX/gag Xi&ov 

Tou f/jvrj/jjiiov d'TT^Xhy. 
«i ''Hi' ds S-/.U 
Ma^la Tj MaydaX'/iiiri Ka) 
^ xXXyj Ma»/a, 

xa^/jLBvai d'TTivavTi tov 

Makk XV. 43. 

og xai auTog 

rjv 'ff^o(fSs^6,asiiog 

Triv ^acSiXiiav tov ©sou, 

To\'x,-/}Gag ilariX&iv 'rrshg tov 

HiXdrov zai fiT/idaTO 

to eu'jja TOV 'I'/jSov. 

** ' O OS TLiXaTog lduv/xoc(jsv 

ii '/jdyj TEdvT^ZBV, xai 

•ffooffxaXsc^df^Bvog tov 

xivTV^tojva iTyjpdJTrjffsv 

avTOV ii ' d~ii]a,'jsv 

*^ Ka/ yvovg dico tov 


lOM^'/jgUTO Th -TTT^JiMa 

Tu) ^iMffyjcp. 

^^ Kai dyo^dffag ffivdova, 
xocSiXuv aVTOV 
SViiXriSBV T'fi Civoovi 

xocl xaTi6rj-/.iv avTov sv 
/Mvr],(isiw riv 
XiKaToiJjfiiJyivoi 1% 'x'sT^ag, 

xai xPossKvXiGsv X/dov 
srri TTjv ^{joav 
TOV /j^vrjfxs/ou. 

47 <H ds 

Maoia ri MaybaXrivri xuJ 
Ma^ia t] 'luGrjTog 


-ov TsOclTai. 


^^ OuTog ovx yjv avyxaTO,- 
Tshi/Msvog TT] (SouXfj xai tt] 
'7r^dt,s/ avruv, d-o 'A^//xa- 
&aiag 'XoXiug tuv 'loudaljjv^ 


TriV (iaGiXsiav tov Qiov, 

^^ OvTOg 'iTOOCiXdijV TOJ 
TO oSjIJja TOV 'li^ffov, 

'^^ Kai %ak\m 
sviTvXi^sv avTo ffivdovt, 

xai 'si}'/]Xiv avrov sv 



oh ovx. i\v ovhsig ov-~(/} xsiijjS- 


54 peculiar to Luke. 

^^ KaTazoXouD/jGaGat ds 

yvvaTKBg, a'irivsg rjGav 
GvvsXriXvdvTai avTUj 
sx Trig TaXtXaiag, 

shaGavTo TO [/jVYHmsTov 

xai wj STsdri to eoo/^a avTOv. 



Matthew XXVII. 58. 

]\L\nK XV. 43. 

*^ He went 

to Pilate, and hef/gcd 

the body of Jesus. 

Then Pilate commanded 
the body to be delivered. 

^^ And when Joseph had 
taken the body, he ivrapped 
it in a clean linen cloth, 
®° And laid it in his own 
new tomh^ which he had 
hewn out in the rock : and 
he rolled a great stone to 
the door of the sepulchre, 
and departed. 
"^ And there was Mary 
Magdalene, and the other 
Mary, sittuig 
over against the sepulchre. 

which also waited 
for the. kingdom of God, 
came, and went in boldly 
unto Pilate, and craved 
the body of Jesus. 
*■* And Pilate marvelled if 
he wore already dead : and, 
calling unto him the centu- 
rion, he asked him whether 
he had been any while 

'^^ And when he knew it 
of the centurion, he 

gave the body to Joseph. 

■"'And he bought line linen, 

and took 

him down, and wraj^pcd 

him in the linen, 

and laid him in 

a sepulchre which was 

hewn out of a rock, and 

rolled a stone unto 

the door of the sepulchre. 

*^ And J\lary 

Magdaleue, and 

Mary the mother of Joses, 


where he was laid. 

Luke XXIII. 51. 

•"'^The same had not consent- 
ed to the counsel and deed 
of them : he was of Ari- 
mathea, a city of the Jews ; 
who also himself wailed 
for the kingdom of God. 
''- This man went 
unto Pilate, and hecjcjed 
the body of Jesus. 

^■" And he 

took it down, and ivrapped 

it in linen, 

and laid it in 

a sepulchre that was 

hewn in stone, wherein 

never man before was laid. 

54 peculiar to Luke. 
^^ And the women also, 
which came with him from 
Galilee, followed after, and 
hchcld the scpidchre, and 
how his body was laid. 



Matthew XXVIII. 1. 

rjXdev MuBi'a ■/! MaydaXr]vrj 
'^i'ji^Gat rav Td<pov. 
2 peculiar to Matt. 

' '^Hc hi rj iih'ia aurou w.: 
ddr^a'Trri to hdvfia 
aurou XiVAOv w$ X"^'''' 
* 'Acri di Tov (poQov aurou 
sGilad'/jsa-v 01 rrisouvrsg 
x,ai iyiVTj&YiSav ojg ViX^oi. 
^ ' A'TTozPidsk ds 6 dyysXo; 
Si'Xiv raig yuvaipv 
Mri foZua&i u[j.iTg' 
oJda ydo on 'I'/jtrouv 
rh sciravoMiMsvov ZriTiTri. 
^ Ou'A, hriv uJBi- rr/s^&n 7Ǥ 
KaOojg ii~ir diun 


0~0U 'iXilTO (6 Kuf/Oc). 

^ Ka/ Ta-)(p 'TTooiu&iTeai 


The Resurrection. 

Mark XVI. 1. 

^ Km; diaysvo,u,svou 

Tou SaZZdrou 

Mci^ia rj MaydaXri'JTj 

Maoia Tj TOU 'laxuZou xai 

2aXW|«.J3 rjyooaffav 

d^u/MXTa, ha l7.&ou(iai 

dXii'^oxSiv auro'j. 

^ Ka/' X'lav tow/ 

rrig (Mag <saZZdro)v 

ipyovrai jt/ to (M\r\H,iiov^ 
dvarsiXavTog tou yjXiov. 
^ Ka/ iXiyov T^og 
savrdg Tig drToytuXiGn 
yj/MTv TOV Xidov h/. rrig 
Sigag TOU fjbvri/Micu ; 
* Ka/ di'a£Xs'\|/ao'a/ 
^siitoougiv on dvaxixuXigrai 
6 Xi&og' rjv ydo 
IJjiyag ff(p6dga. 
® Ka! sXdouffai s'lg to 
!Jjvrjtj,i7ov iibov naviaxov 
■/,a67)fJ,ivov h To7g 8s^io?g 


■/.at s'^sdafiQyidyjffav. 

^ 'O ds Xsysi auraTg 
Mri sx&aiituadi. 
'iridouv ZriTuri tov Na^ag- 
rjvov TOV i()Tav^M[x,ivov 
rjys^Orj, ouK idTiv uds' 

'ihi ToiTog 

o~ou a^jjxai' auTov. 

' 'A>Aa 'w^rdysTi 




The Resurrection. 


Matthew XXVIH. 1. 

* In the 

end of the Sabbath, 

ns it began to dawn 
towards the first day of 
the week, came ^lary ^lag- 
dalene, and the other Mary, 
to see the sepulchre. 

2 peculiar to Matt. 

' His countenance was like 
lightening, and his raiment 
white as snow : 

* And for fear of him 
the keepers did shake, 
and became as dead men. 

* And the angel answered 
and said unto the women, 
Fear not ye : for I know 
that ye seek Jesus, 
which was crucified. 

° He is not here : for 
he is risen, as he said. 
Come, see tlie place 
where the Lord lay : 
^ And go quickly, 

ISIakk XVI. 1. 

^ And when the 
Sabbath was past, 
Mary Magdalene, and Mary 
the mother of James, and 
Salome, had bought sweet 
spices, that they might come 
and anoint him. 
" And very early in the 
morning, the first day of 
the week, they came 

unto the sepulchre 
at the rising of the sun. 
^ And they said among 
themselves. Who shall roll 
us away the stone from the 
door of the sepulchre ? 
* And when they looked, 
they saw that the stone was 
rolled away : for it was 
very great. 

^ And, entering into the 
sepulchre, they saw a young 
man sitting on the right 


in a long white garment ; 

and they were allrighted. 

® And he saitli unto them, 
Be not alfrighted. 
Ye seek Jesus of Nazareth, 
which was crucified : 

he is risen ; he is not here : 
behold the place 
where they laid him. 
^ But go your way, 




Matthew XXVIII. 7. 

£/Varf To7i ij^adrirc/jg ahrov 

on riys^Orj u.~o tuiv UTi^ciov, 

xai Ida-j '^roodysi b^Ujag 

sig r^v TaXiXaiav, 

szsT aurov o-^icdi. 

'I^oi) si-irov vijjTv. 

^ Kai a'T£Xdou(rai rayj) 

U'iro rou ///fj^/xs/ou 

f/^sra (poQou 

■/.ai -^asag n,ijuX7\g. 

Mark XVI. 7. 

ii-~a-i ToTg ;jjai}r,ra7g avrou 
x,ai rip U'sT^Cfj 

ort 'TT^oayn 'o'jJag 

Big TYiv TaXiXaiav 

sxsT ubrov o-^Bdds, 

aadojg si-ttiv vf^Tv. 

^ Kai i^sXdoijaai ifvyov 

d'—o rov fMi/rifJ^siov 

i'f/iv h\ ahrdg r^o'jjog 

xal ixsragig, 

'/.at ouds'ji oiidh si'TTcr 

ipoZovvTO ydo. 

^ 1^ Avacrag bi ctjw/ 

'TtPUTT] caZZa.TO'j 

i<pdvri 'TTOUTOV 

MaPiCf, rfi MaydaXrivf), d(p' 


1° 'Exsivrj '7ro^BudiT<fa 
d-Tr'/jyysiXtv roTg /xsr' avTOv 
lyivofXiivoig^ 'irsviJovsiv xai 

" 'KdxiTvoi dxovffavng 
OTi Zy\ %al shdOri 
{jTT avTijg 7j'7r!ST7}(jav, 
^^ MsTu ds ravra hvGiv 
1^ avTuv 'Xs^iTarovaiv s<pa- 
vi^'Sidri sv iTs^a /J!.oo(p7!, 
'zooivo'jAvoig iig dy^ov. 
^^ KdziTvoi d-mXdovrsg 
d'X'/jyyuXav roTg Xoi-TroTg' 
ovdh ixsivoig s-TTiSTSUgav. 
^^ "TdTioov dvc/^Ziiij/ivoig 
ahroTg To7g 'ivoi7.a 
sfavsgu&yj, '/.ai ojvubiSiv 
TYjV diriGTiav avruv 
G7cXri^ox,a^diav., on roTg 
'^iasafhivoig ccvrov 
syTiyiP/JySVOv oux IT/Vrsu- 

^^ Kat sJ-TTiv auroTg 
'n.opsu6svTsg ilg rov Kofffiov 
WTTavTa xrj^u^ars ro 
ihayy'iXiov 'Trdcfi rfj xnan. 





IMark XA'I. 7. 


and tt'U his disciples 

that he is risen iVom the 

dead ; and, behold, ho goeth 

before you into Galilee; 

there shall ye see him : 

lo, I liavc told you. 

^ And they departed 


from the sepulchre 

■with f<'ar and 

great joy. 

tell his disciples 
and Peter 

that he goeth 
before you into Galilee : 
there shall ye see him, 
as he said unto you. 
^ And they went out 
quickly, and lied 
from the sepulchre ; for 
they trembled and were 
amazed : neither said they 
any thing to any man ; 
for they were afraid. 
^Now, when Jesus was risen 
early the first day of the 
week, he appeared first to 
Mary Magdalene, out of 
whom ho had cast seven 

^° And she went and told 
them that had been with 
him, as they mourned and 

^^ And they, Avhen they 
had heard that he was 
alive, and had been seen 
of her, believed not. 
^^ After that he appeared 
in another form unto two 
of them, as they walked, 
and went into the country. 
^^ And they went and told 
it unto the residue; neither 
believed they them. 
'* Afterward he appeared 
unto the eleven as they sat 
at meat, and upbraided 
them with their unbelief 
and hardness of heart, ! 
because they believed not I 
them which had seen him i 
after he was risen. j 

^'' And he said tnito them, 1 
(jO ye into all the world, I 
and preach the gospel to 
every creature. 



Matthew. Mark XVI. 16. 

Tiffdiig eudriffSTai, 6 ds 

d'TriGryjeag xaraxotdriSs-at. 

■^^ 'S.ri'Mua hi roTg t/Ct-su- 

cadiv ravra 'TraoaxoXou- 

6'/jCiSt sv rip ovo/xaTi 

//.o-j dai/xovia i/tZaX- 

ouGiv, y'/MGSaig AuXr/Souffiv 


^^ "0(psig aon\i(Svr -/.av 

'^avd(Si[jAv Tt mcuffiv, 

cv fj,ri a\jTOvg /SXa-vj/s/' 

s-tt} diidjff-ovg yjtsa.g 

s-idyjgovgiv, zai 

zaXcog s^oveiv. 

^® 'O (ih ovv Kv^tog 

f/,ird TO XaX^sai ahroTg 

dviXr,iJ,<p&7i sig rhv oh^aiov 

xai lzd6iasv s-/, 

Bb^iuv roxj ©SOL/* 

^° 'Ezshoi ds i'^s7J6ir£g 

Tou '/.'jo'io'j 6\jvioyoiiv~og 
zai rov Xoyov ^tZaiovv~ 
rog did tuv s'TuzoXov- 





Makk XYI. 16. 


^^ He that believeth, and 
is baptized, shall be saved ; 
but he that believeth not 
shall be dannied. 
^^ And these signs shall 
follow them that believe : 
In my name shall they cast 
out devils ; they shall speak 
■with new tongues ; 
^^ They shall take up ser- 
pents ; and if they drink 
any deadly thing, it shall 
not hurt them ; they shall 
lay hands on the sick, and 
they shall recover. 
^^ So then, after the Lord 
had spoken unto them, he 
was received up into hea- 
ven, and sat on the right 
hand of God. 

^° And they went forth, 
and preached every where, 
the Lord working with 
them, and confirming the 
word with signs following. 


John Rebukes the Phakiseks and Sadducees. 
]\1atthew III. Luke III. 

' Tsvv'^ijMTa lyjhvuv^ rig vrrsbBi^sv 

^ Uor/iGars oui' '/.ao-hv ci'^iov Tr\g 


^ Kai [J^Yi du^vjTS Xsysiv h lauroTg 

Har'ioa 'iy^o'jjzv rh ^ KZoaa^'x,' Xsyw 

y«o hiuv 071 dvvarai 6 Qihg 

s/i rojv XiQoiv TO-JTOJV syshai ri%va 

^° "hS-/^ 6s 7] a^ivrj T^hg rriv h'lZo.v 
TU}\i hivh^(/}v %%irar irav o-jv divdsoi^ 

/JjTj 'TTOIOVV •/Cao'irhv Xa'/JlV i'/.X.O'XTiTai 

Kai ilg Tuo fSdXXirai. 

'' Tiny-ilJ^ara iy^iovuv^ rig uTi^g/^sv 

v/j!,Tv (pvysTv am r^g /jyiXXo-jffyjg o^y^g ; 

® Uoirjcars ouv •/.ao'Trovg d^loug rrig 


xai fj^ri d^^r^sQi Xsysiv sv lavroTg 

Uarssa syo/MiV rov ' AQ^ad/M' "hkyoi 

ydo hijjM oTi duvarai o Qshg 

ix, rojv AiSoov TovTOj'j syzT^ai Tszva 

Tip ' AQ^ad/jy. 

^ "Hd'/i 8s -/Ml 7} dt,irri cr»og rr^v giZ^OLV 

Tuv b'ivbouv xsTrar irav ouv divd^ov 

[Jj7\ 'jtoiovv xa^-~hv xaXov J/CX&'Trrsra/ 

%«/ ilg 'JTV^ (SdXAiTUl. 

John's Description of ouk Lord. 

^^ AuTog ii/xdg jSaffr/Vs/ sv 'Xvsv/jyaTi dyiui 
xai 'TTu^r 

^^ 05 TO itt'oov IV rp %£'f' avroO, xai 
dtaxadapis? T'^v dXc/Jva aurou, xai 
awd^ii rov aTrov aurou ilg ttjV 
d.':roS/]xriv, rh ds ayv^ov xaTaxaiiSn 
Tvsi dsQiffrui. 

^^ Aurog -ofiMg /Sacrr/Vs/ Iv 'xvoliiari dyi(*) 

xai '-uoi' 

^^ o5 TO 'xrbov h rfi X^'S' ^^'^'^^i ''■<^' 

hia.xa6a^is7 rriv aXoiva aurou, xai 

Suvdt,si Tov gTtov ilg rrjv 

d-TTodr/Xriv avrov, to dh aynjoou xaTaxaiiSu 

Tvgi daQsaroj. 



John Rebukes the Pharisees and Sadducees. 

Matthew III. 

' O generation of vipers, who hath warned 
you to flee from the wrath to come ? 
^ Bring forth therefore fruits meet for 
repentance : 

* And think not to say witliiu 
yourselves, We have Abraham to our 
father : for I say unto you. That God is 
able of these stones to raise up children 
unto Abraham. 

^° And now also the axe is laid unto the 
root of the trees : therefore every tree 
which bringeth not forth good fruit is 
hewn down, and cast into the fire. 

Luke III. 

^ O generation of vipers, who hath warned 
you to flee from the wrath to come ? 
® Bring forth therefore fi'uits Avorthy of 
repentance ; 

and begin not to say within 
yourselves, We have Abraham to our 
father : for I say unto you, That God is 
able of these stones to raise up children 
unto Abraham. 

^ And now also the axe is laid unto the 
root of the trees : every tree therefore 
which bringeth not forth good fruit is 
hewn down, and cast into the fire. 


John's Description of our Lord. 

*^ He shall baptize you 
with the Holy Ghost, and with fire : 
^' Whose fan is in his hand, and 
he will throughly purge his iloor, 
and gutlior his wheat into the garner 
but he will burn up the chaff 
with unquenchable fire. 

*^ He shall baptize you 

with the Holy Ghost, and with fire : 

^^ Whose fan is in his hand, and 

he Avill throughly purge his floor, 

and will gather the wheat into his garner; 

but the chaff he will burn 

with fire unquenchable. 



The Tempi'ation in the Wilderness. 
Mattheav IV. 1. Luke IV. 1. 

IV. ^ Tors 'Iriffovg 

iig rriv 'i^r,n,ov V'^b rov Tisu/j^arog, 

'Tn^affdrii/ai {j-Trh ro\j diaQoXou. 

^ Kai vriffrsvsag 

yj/jyioac TsscBodzovra '/.ai vjx,Tag rscffs^- 


E/ v'log si rou ©soD, s/~s 

'ha 01 Xidoi ouroi aoroi y'-vojvrai. 

^ ' O dh d-~o-/.^i6iig sl-mv 

TsypaTrai Obz S'—' uorui ixovu) 

Z^riGirai 6 civd^oj-Trog, d'AA sv vai/r! ^rj/xari 

sz-Tro^ivofiivifj did (>ro/j.a.Tog 0;oij. 

® Tots 'jraoaXaij.Zd.'Jsi a'j-hv 6 didCoXog 

tig rrjv dylav 'rroXtv zai 'idrrjgiv avrov s-~i 

TO TTS^'jyiOV TOV /JSoy, 

* Kai Xiysi auTu E/ v'/oc si tov ©joS, 
j3dXs asavTov xd-w yi-y^aTrai yd^ 
or/ ToTg dyysXoig ahrov svTsXsT-ai -tts^i 
eou %ai s'TTi "X^si^uv doovslv gs, /mti itots 
iriocxo-^rig 'rrohg Xidov tov rroha Gov. 
' "JL(py\ a.xjTU) o 'I'/jGoZg UdXiv y'syoa-Tai 
Ojpc sx.'^si^dasig Ku^iov tov &s6v sou. 
^ UdXiv iTaoa\aix,Z.dvsi auTov o hidZoXog 
sig opog ii-^riXhv Xiav xai bsi-A.vj6iv aurw 
Trdcag Tag [SaffiXsiag tou KoSfLou 

xai TTiV GO^av auTuv, 
® Kai A.'sysi auTui 
TauTd Got itdvTa h(A)Gu, 
See V. 8. 

sdv TsG'jjv ir^oG-A,\jvt]Gj\g jmoi. 

^^ Tots Xiysi ah-Qj 6 'l)jffo[;$ 

'T-rrays otIgui /jlou, Sarai/a* ysy^a'jraiyd^ 

Kv^iov TOV ©eoV gov nr^oGxuvriGsiQ 

IV. -^ 'irjGoug bs ffXjj^jjj ■n'sy/xaT-os dyiov 
v-'sGt^S'^sv d~o TOU 'lo^ddvou^ xai '/jysTO 
sv TuJ rrvsu/j^aTi sv tyJ soyiijm 
^ 'tlfj/s^ag TsGGs^dxovTa 
'TTsioaZ^oiJAvog u-h tou biaZoXou. 
Kai oux s(paysv ouoiv 
sv TaTg rj/j/s^aig sxsivaig, 
xai GuvTsXsG&siGojv auTuiv 


^ E/Vsi' ^2 auToi 6 hidZo'kog 

E/ uiog si TOU QsoC, si'tts 

TU) Xil)oj TOUTU) ha y'svr\-ai dqrog. 

^ Kai d~sxoid7j T^oc aurov 6 ^IrjGoug 

TsypaTTai '6~t oO/C hz doruj /mvu 

Z^'/jGSTai avd^co-7rog(^dXX' l-i zavTi ^rj/j/aTi 


Seev. 9. 

See V. 10. 

See V. 11. 

See V. 12. 

® Kai d.vayayojv auTov (o htdZoXog 
sig o'^6g u-^riXhv^ shsi^sv auTU) 
'xdGag Tag [SaGiXsiag Tr/g oixou/Jt^svyig 
sv GTiyiMY) yj>ovou. 

^ Kai si-~sv auru) b bidCoXog 

l.oi hiliGM TYiv s^ouGiav TauTYiv d'Ttacav 

xai Tr\v hofav auTOJv, oti s,a,oi 'naoab'shoTai 

xai (f) dv ^bXc/] btbcij/j.i auT/jv 

^ "Sv ouv sdv T^oGXbv/jG'fig svojcriov s/xov, 

sGTai Gou irdca. 

® Kai drrox^ihig auTw si-zsv 6 'irjGoug 

("Xcrays O'TriGoj [j,ou laTava) Tsy^aTTai 

n^OGXUVTjGiig KuglOV TOV &s6v GOU 




The Temptation' i.\ the Wilde km ess. 

Matthew IV. 1 . 

IV. ^ Then was Jesus 
led up 

of the Spirit into the wilderness, 

to be tempted of the devil. 
" And when lie had fasted 
forty days and forty nights, 

he MY/6- afterward an hungered. 
^ ^Vnd, when the tempter came to him, 
he said, If thou be the Son of God, 
command that these stones be made bread. 

* But he answered and said. 

It is written, Man shall not live 
by bread alone, but by every word 
that proceedoth out of the mouth of God. 
^ Then the devil taketh him up into 
the holy city, and sctteth him on a 
pinnacle of the temple, 

* And saith unto him, If thou 

be the Son of God, cast thyself down : 
for it is written. He shall give his 
angels charge concerning thee : and in 
their hands they shall bear thee up, lest 
at any time thou dash thy foot 
against a stone. 

' Jesus said unto hiui. It is %vritten again. 
Thou shalt not tempt the Lord thy God. 
^ Again, the devil taketh him up into 
an exceeding high mountain, and shewcth 
him all the kiiigdums of the icorld, 
and the glory of them ; 

* And saith unto him, 

All these things will I give thee, 
(See v. 8.) 

if thou wilt fall down and worship me. 

^^ Then saith Jesus unto him, 
Get thee hence, Satan : for if is 
written, Thou sludt worship the Lord 

Luke IV. 1. 

IV. ^ And Jesus, being full of the Holy • 
Ghost, returned from Jordan, and was led 
by the Spirit into the wilderness, 

* Being forty days 
tempted of the devil. 

And in those days he did cat nothing : 

and when they were ended, 

he afterwards hungered. 

^ And the devil 

said unto him, If thou be the Son of God, 

conunand this stone that it be made bread. 

* And Jesus answered him, sajing. 

It is written. That man shall not live 
by bread alone, but by every word 
of God. 

See V. 9. 

See V. 10. 

See V. 11. 

See V. 12. 

^ And the devil, taking him up into 

an high mountain, shewed imto hira 

all the kingdoms of tha world in a 

moment of time. 

^ And the devil said unto him, 

All this power will I give thee, 

and the glory of them : for that is delivered 

unto me ; & to whomsoever I will I give it. 

^ If thou therefore wilt wor^hip me, 

all shall be tliine. 

^ Itwd Jesus answered and said unto him, 

Get thee behind me, Satan : for it is 

written, Thou nhalt worsliip the Lord 



Matthew IV. 


Luke IV. 8. 

za/ auru) (jJj'-'jj^i'o6iig, 

■/.ai aliT'jj ijajvu) XargsvGe/c. 

See V. 5. 

® "Hjaysv ds auTov ug ' li^ovsakriiJj 
xai 'iarriSiv s-ttI to irnovyiov rov '/ioou, 

See V. 6. 

'/Ml iTvrsv aurSj E/' u'log u rou ©soD, 
[3dXs gsavTov IvTiZ&iv xdroj' 
^° V'iy^a'TtTai ydo on roTg dyy'zXoig ahrov 
hnXiTrai 'ttspi gov rov dia(puXd^ai 6i, 
^^ Kai on i'TTi yiioZ)v dgouG'iv ss ihr\ iron 
"TT^og/iOippg 'xfog Xidov rov 'Troda, gov. 

See V. 7. 

on s'iP7\rai Ovx hxTTii^dGsig Kvgiov 
Tov &i6v Gov. 

" Tors 

^^ Kai GvvTiXiGag 'xdvra 'Xit^aGf/jhv 

a(piri6iv auTov 6 didQoXog^ 

6 didQoXog diriGrri d'K avTou ct^^/ TtaiBou. 

xai Idov ayyiXot T^oariXdov 


diriKovouv avTU). 


Part of the Sermon on the Mount. 

V. ^ 'idojv ds rovg o^Xovg 
dv'sQri iJg to o^og' 

'/.ai KudiGavTog auroD, T^oGiiXdov avTuJ 
01 fJja&riTai avTOv. 

^ Kai dvol^ag Th GTOfJba avTov 
sdidaGKiv avTovg X'syuv 
^ Maxdsioi 01 'itTM'/oi tOj 'Kvivij^aTi., 
OTi avrojv sGTiv r] (SaGiXsia tuiv ovoavojv. 

4-5 peculiai- to Matt. 
^ Maxdoioi 01 'iTiivuvng 
xai di-^ojvrsg ttjv drAaioGv<j'/jv, 
OTI avroi •/jjPraG&YiGovTai, 

7-10 peculiai- to Matt. 
•'^ MaxdgiGi sGTi oTav 

hviibiSuGiv vfj^dg xai diu^uGiv 

xai si-yrc/jGiv xaS u/j.uv irav vrovi^oov (p^^/Ma 

VI. ^^ ^EyhsTO (5s sv TaTg rifjj's^aig ravruig 
s^sXdiTv avTov eig to o^og. 

13-16 peculiar to Luke. 
^^ Kai xaTaZdg [J^sr avToj]/ 

SGTrj h—i TO'TiOV Tsdivov, 

xai oy)'Og ijm&tituv avTov. 

18-19 peculiar to Luke. 
^'^ Kai avTog s-Trd^ag Tovg o(pdaXn,ovg 

iig TOvg n,a&y\Tdg avTov sXsysv 
Maxdoioi 01 -TTTCo^oi, 
on vfxsTs^a iGTiv rj ^aGiXiia tov Qiov. 

^^ Maxdpioi 01 'TTiivoovTig vvv, 

OTI ^o^TaGdrjGsGh. 

Maxd^ioi 01 xXaiovTig vvv oti yiXdGSTi. 

^^ Maxd^iol sGts oTav /ubiG^GUGiv u^ag 

01 dvdec^'TToi, xai oTav d(po^igooGiv u,«,aj xai 

oviihiGcijGiv xai 

sxQdXc>}Giv TO oi'O/jt/a y/x-wc Mg Tovrtfov 



Matthew IV. 10. 

Luke IV. 8. 

thy God, and him only shall thou serve. 
See V. 5. 

See V. 6. 

" Then the devil 

leaveth him, and, behold, 

antjels came and ministered unto him. 

thy God, and him only shalt thou serve. 

* And he brought him to Jerusalem, 

and set him on a pinnacle of the tcnijjle, 

and said unto him, If thou be the Son 

of God, cast thyself down from hence: 

^° For it is written, He shall give his 

angels charge over thee, to keep thee ; 

^^ And in their hands they shall bear 

thee up, lest at any time thou dash thy 

foot against a stone. 

^^ Asid Jesus answering, said unto him, 

It is said, Thou shalt not tempt 

the Lord thy God. 

" And when the devil had ended 

all the temptation, he departed from hira 

for a season. 


Part of the Sermon on the Mount. 

V. ^ And seeing the multitudes, 
he went up iuto a mountain ; 

and when he was set, 

his disciples came unto him : 

** And he opened his mouth, 
and taught them, saying, 
' Blessed arc the poor in spirit : 
for theirs is the kingdom of heaven. 

4-5 peculiar to Matt. 
® Blessed are they which do hunger 
and thirst after righteousness : 
for they shall hejill(nl. 

7-10 peculiar to Matt. 
^^ Blessed are ye, when men shall 

revile you, and persecute you, and shall 

VI. ^^ And it came to pass in those days, 
that he went out into a mountain. 
13-16 peculiar to Luke. 
^'' And he came down with them, 
and stood in the plain, 

and the company of his disciples. 
18-19 peculiar to Luke. 
^^ And he lifted up his eyes 
on his disciples, and said, 
Blessed be ye poor : 
for yours is the kingdom of God. 

^^ Blessed are ye that hunger now : 

for ye shall be filled. 

Blessed are ye that we^p now : for 

ye shall laugh. 

^^ Blessed are ye, when men shall 

hate you, and wlien they .shall 

separate you from their company, 

and shall reproach yon, and 



Matthew V. 11. 

Luke VL 22. 

VmS hjJMV ■•\/i\)h()lLi\Ol) 

'i\ixiv s/j:,ov. 

svixa Tou v'lov Tou dv6^u'?rov. 

^^ Xa/^STS 

^^ Xd^rirs h sxsiv'/} rfi ^/J^'e^cf, 

xai ocyaJ.Xiaah, on / iJ^iS&og v/j.uv 

xai ffxiorrjaars, idou yd^ 6 fiiffdhg Vfiuiv 

ToXOj sv roTg o\joavo7g' ourug yao 

voXug sv rip ov^avOJ' xard rd avrd ydo 

sdicA)^av Tovg '7rgo<p-/]Tag rovg Tgo vficov. 

hito'iow roTg Tr^ofrjratg oi 'jrariosg avruv. 

* * * 

* * * 

^^ 'AXXa b/j,?'. XsyM roTg dxovovSir 

See V. 44. 

dya-rdrz roijg l^dsovg vf/,u)v, 

^fxXwg Toi-Trs roTg /moovSiv i//Aag, 

^ EuXoyi/n roug xa~aPCi),Uji]/ovg iifxTv, 


B'TTrjosai^ovTUv u/^ag. 

^® 'A XX' osrig ffs '^a'x'iGn I-t/ rj^i^ 

^^ Tw rli'TTO'JTi as sm r^iv 

hi^iav (Siccyova, ffov, cr^S'\]yOV avroj 

eiayo'ja itdosys 

xai TYjv aWri'r 

xai rrjv dXXrjV, 

*° Ka/ ru) '^iXovri sot '/.oidyjvai 

xai d'Ko TOV rov ^iroovd ffou XaQsTv, 

a'ic/ovTog GOV to i/j^d.Tiov 

a(psc ahrw xai to 'i^drioy 

xai TOV yjrZiva iJjr\ XMXvGrjg. 

41 peculiar to Matt. 

*^ Tu) aiTovvri ffs dog, 

^^ TlavTi ds tuj airouvTi Gs bidov. 

xai Tov ^'sXovra aTo (Sou havuea6&ai 

xai d'Ko Tou a'J^ovrog rd Gd 

IJjYi a'X0GT^a<pyig. 

fjuri d'xaiTSi. 

43 peculiar to Matt. 

** 'Eyoj OS X'syco v/jJv, dya'^an 

See V. 27. 

Toi/g s^d^ovg v[m</}v (si/X&ys/rg 

roug xarupcij/jjsvovg ii/xdg, xaXSjg 

touTts rovg (MGoZvrag -oiJMg) xai 

'T^oSiv^iGds xj'Trsg rcov ('iT'/i^sa^ovrMV 

{j/^ag xai) hioyxwrw xjijJdg' 

45 peculiar to Matt. 

VII. ^^ ndvra oZv offa av ^sXrjTi 

31 Kai ;^a^wg ^sXiTs 

ha iroiu(Siv b[M7v oi av&^cu'rroi^ 

ha TOIU/GIV VpJtV 01 dvS^MTTOl, 

ovTCijg xai vfxsTg 'xoisrrs ahroTg' 

xai v/xsTg 'xoisTts axiroTg oij^oiMg. 

V. *^ 'FAv ydo dya--ri6y\ri roug dyaToiv- 

^^ Kai si dya'xdrz TOvg dya-7rojv- 

rag u/iLag, riva i^isdov 'i'/^ri ; 

rag vwdg, itoia I'JjTv ydoig sgtiv ; 

ou^/ oi rsXSvcc/ 

xai yd^ o'l d/JMOTuXoi 

ovTCog 'TToiovffiv ; 

Toug dya'xZvrag avToug dya'KUGiv. 

47 peculiar to Matt. 

33-35 peculiar to Luke. 

^^ "Effisds oiiv v[Mi7g rsXnoi ojg 6 'rrarri^ 

3^ rivsGds oixTiofj^ovsg, xadujg b 'TraTti^ 

vfjjoijv 6 ovodviog TiXnog bgtiv. 

v/JjZv oixTi^/j^ojv sGriv. 

VIT. ^ Mr\ x^inrs, ha firi x^i9^ri. 

3^ Ka/ [j^Yi x^ivsTS, xai oh ^ri x^i&r^rs. 

^ 'Ev w yd^ x^i/jjaTi x^ivsts x^iSriffidds, 

Part of 37-38 peculiar to Luke. 

xai h d) [I'iT^w fiir^iTn 

3^ Tw yds^ avTuj /iir^w i^ [/.STisTn 

;ji,ST^ri&y}(JSTat u/j,?]/. 


dvrifMSTg/j6riasTai v^Tv, 



Mattukw V. 11. 

say all manner of evil against you falsely 

for my sake. 

" Kejoice, 

and be exceeding glad ; for 

great is your reward in heaven: 

for so persecuted they 

the prophets which wore before you. 

* * -K 

See V. 44. 

^^ But whosoever shall smite thee 

on thy right cheek, turn to him 

the other also. 

^ And if any man 

will sue thee at the law, 

and take away thy coat, 

let him have thy cloak also. 

41 peculiai- to Matt. 
*^ Give to him that asketh thee ; 
and from hiin that would borrow of thee 
turn not thou away. 

43 peculiar to Matt. 
*^ But I say unto you, Love your enemies, 
bless them that curse you, do good 
to them that hate you, and pray for 
them which despitefuUy use you, 
and persecute you. 

45 peculiar to Matt. 
VTI. ^^ Therefore all things Avhatsoever 
ye would that men should do to you, 
do ye even so to them : 
V. *® For ifyfi love them which love 
you, what reward have ye ? 
do not even the publicans 
the same ? 

47 peculiar to Matt. 
** Be ye therefore perfect, even as your 
Father which is in heaven is perfect. 
VII. ^ Judge not, that ye be not judged. 
* For with what judgment ye judge, 
ye shall be judged : 
and with what measure 
ye mete, it shall be measured 
to you (tf/aiii. 

Luke VL 22. 

cast out your name as evil, 
for the Son of man's sake. 
^^ Rejoice ye in that day, 
and leap for joy ; for, behold, 
your reward is great in heaven : 
for in the like manner did their 

fathers unto the prophets. 

* * * 

'^^ But I say unto you which hear. 
Love your enemies, do good to 
them which hate you, 
^ Bless them that curse you, and pray 
for them which des[)itefully use you. 
^^ And unto him that smiteth thee 
on the one cheek, offer 
also the other ; 

and him that taketh away thy cloak, 
forbid not to take thy coat also. 

^° Give to every man tluit asketh of thee; 
and of him that taketh away thy goods 
ask them not again. 

See V. 27. 

^^ And as 

ye would that men should do to you, 

do ye also to them likewise. 

^^ For if ye love them which love you, 

what thank have ye ? 

for sinners also 

love those that love them. 

33-35 peculiar to Luke. 
^^ Be ye therefore merciful, as your 
Father also is merciful. 
^^ Judge not, and ye shall not be judged: 
(Part of 37-38 peculiar to Luke.) 

^® For with the same measure that 
ye mete withal, it shall be measured 
to you again. 



Matthew XV. 14. 

XV. ^*" A(piTe avTovg' 
T'j(pXoi sJffiv bbrtyot TU<pXSov' 
rvtpXhg ds rvfAov lav odriyfj, 
dfx<poTi!>oi sig (Sodwov Tsdouvrai. 
X. ^* Oj?t igriv aaOrir/jg vrrl^ tov 

VII. ^ T/ hi jSaitiic to x,d,^fog ro h rOJ 
(KpSaXfj.ui Tou ddsXipov dou, rriv ds 
h TU) 6u) i(p&akn,(i) 80XOV 
oh '/taravosTg ; 

* "H Tcos i^ug ruj dbiXfSj sou 
" A(pig sy.QdXu to xd^fog 
d'JTo Tcu 6ip&a7./j,oiJ trov, xal /BoiJ 
rj Soy.og sv tui dfidaX/j.SJ sou ; 
^ ' T'TOKoiTd, 'iviZaXs 'Ttomtov 
i/i Tou o(pSaX[j,ov (Soil tyiv doxov, xai 
TOTS hiaZXs-^iig IxZaXuv to xd^fog 
ix Tou 6f>daXfx,ou tov dhiX(pou ffou. 
6-15 peculiar to Matt. 
See V. 17. 

^® 'A-O TOIV 

xa^irojv axjTuv sviyvuiSig&i aurovg. 

M'/jTi (fuXXsyouffiv dito dxavQuv 

CTa(p-JXy]\) r\ aTO t^iQoXoov svxa ; 

■^^ OuTOjg 'xdv bhh^ov dya&hv xaovovg 

xaXoiig ■TTOiiT, to ds sarrch dsvhsov 

•/.a^'70-jg ':rovyj^ovc tois?. 

^^ Oh hhva.Tai d;vdsov dya&ov xaPTOvg 

'zronTjPovg 'zoisrj, ohds d'sud^ov guT^ov 

Ka^vohg xaXovg 'ttoisTv. 

XII. ^* 'E;c ydo too Tsoisasv/xaTog Trig 

xaodiag to ffTo/Jya Xa}.si'. 

^^ ' O dya&og civ&ooj'Trog sx tov dyaOou 

^r,ffavBou {rng xocsdiag) 

sxQdXXii dya6d, xai 6 'xovripog 

dv^owTtog Ix TOV -TTOvrj^ov ^jjCaygou 

s/iQdXXsi TovTjpd. 

See V. 34. 

Vn. ^* Udg ov, offTig 

dxohit /xou Toug Xoyoug TovTOvg 

Luke VL 39. 

^® EJ-TTiv ds xai ':ra^aQoXriv avToTg 

MrjTi dvvuTai TwpXog TV<pXov odriysTv ; oh^I 

d,'^(poTsooi sIg jSodu'jO'j sfXTTigouvTai ; 

^'^ Ohx sStiv iJMdriTYig uts^ tov 

hibdaxaXov xarriiTi 6 [Msvog hs 'Jtdg 'igTui ug 

6 hihdsxaXog auTou. 

^^ T/ d's ^Xi'TTSig TO xdo(pog to sv rw 

o(p&aXiJ.(l} Tou dhsXpoh cou, ttiv ds 

doxhv TYjv sv Tw Ihiio hx&aXiJjW 

oh xaTavosTg ; 

*^ Ilwf hhvagat Xsysiv tuj aSsXpw col/ 

\\dsX<ps^ dipsg sxCaXw to xdo^pog 

TO sv Tu) o^^aX/xw ffoi/, avTog T'/jv sv 

Tuj opdaX/j^ijj (Toy doxhv oh ^X'stuv ; 

h-TroxoiTO., fxCaXs t^Sitov 

Trjv doxhv sx Toh o(pdaXfj.ou gov, xai 

TOTS diaZXs'^sig to xdo<pog to 

sv T(jj o(pl}aX/jboJ Toh d.ds7^<pov gov sxZaXiTv. 

*^ Oh ydo sgTiv d'svd^ov xaXhv 'ttoiovv 

xa^Thv ga~gov, ohds 'TrdXiv dsvd^ov gavghv 

Toiovv xaq^'^rh xaXdv. 

** "ExaoTov yd^ d'svdoov sx tov 

idlou xa^TToZ ytviJigxsTar 

oh yd^ s^ dxuvduiv guXXsyovgiv 

gvxa, ohds sx (Sutov gTafiuXriv T^vyugn. 

See V. 43. 

See V. 45. 

*^ 'O dyadog dvD^MTog sx tov dyadov 

'^rjSav^ov TY^g xaodiag avTov 

'7r^o(p;psi Th dyadov, xai 6 Tovri^og 

(ac^^W'Tog) sx TOV 'XovrjDov (^rigav^ov 

Trig xaodiag ahTov) itpo^s^si Th 'ttovyjoov 

sx ydo 'TTSPiggsVi'JbaTog xa^diag 

XaXsT Th gTo/xa ahTov. 

^ T/ ds /A£ x-aXs/rg Kv^is Kv^is, 

xai oh ToisT-s a Xsyoo ; 

*^ ndg 6 sgyjiixisvog Tghg [ms xai 

dxovMv fj^ov tSjv Xoyuv 



Matthew- XV. 14. 

Luke VL 39. 

XV. ^* Let tliciu aloue : 

^^ And he spake a parable unto them. 

they be blind leaders of the blind. 

And if the blind lead the blind, 

Can the blind lead the blind ? 

both shall fall into the ditch. 

shall they not both fall into the ditch ? 

X. ** The disciple is not above 

*° The disciple is not above 

Lis master. 

his master : but every one that is 

perfect shall be as his master. 

VII. ' And why beholdest thou the mote 

*^ And why beholdest thou the mote 

that is in thy brother's eye, but 

that is in thy brother's eye, but 

cunsi'lercst not the beam that is 

percelvest not the beam that is 

in thine own eye ? 

in thine own eye ? 

* Or how wilt thou say to thy 

*^ Either, how canst thou say to thy 

brother, Let me pull out 

brother. Brother, let mc pull out 

the mote out of thine eye ; 

the mote that is in thine eye. 

and, behold, 

when thou thyself beholdest not 

a beam is in thine own eye ? 

the beam that is in thine own eye ? 

® Thou hypocrite, first cast out 

Thou hypocrite, cast out first 

the beam out of thine own eye ; 

the beam out of thine own eye. 

and then shalt thou see clearly 

and then shalt thou see clearly 

to cast out the mote out of 

to pull out the mote that is in 

thy brother's eye. 

thy brother's eye. 

G-1 5 peculiar to Matt. 

*^ For a good tree bringeth not forth 

See V. 17. 

corrupt fruit ; neither doth a corrujit tree 

bring forth good fruit. 

" Ye shall know them by their 

** For every tree is known by his own 

fruits. Do men gather grapes of thorns. 

fruit : for of thorns men do not gather 

or figs of thistles ? 

figs ; nor of a bramble bush 

gather they grapes. 

^^ Even so every good tree bringeth 

forth good fruit ; but a corrupt 

tree bringeth forth evil fruit. 

^^ A good tree cannot bring forth 

See v. 43. 

evil fruit, neither can a corrupt tree 

bring forth good fruit. 

XIL ^* Out of the abundance of the 

See V. 45. 

heart the mouth speaketh. 

^^ A good man, out of the good 

*^ A good man, out of the good 

treasure of the heart, hriiifjcth forth 

treasure of his heart, bringeth forth 

good things : and an evil man, 

that which is good ; and an evil man, 

out of the evil treasure. 

out of the evil treasure of his heart, 

bringeth forth evil things. 

bringeth forth that which is evil : 

See V. 3-4. 

for of the abundance of the heart 

his mouth speaketh. 

*^ And why call ye nie, Lord, Lord, and 

do not the things which I say ? 

VIL ^* Therefore, whosoever 

" "Whosoever cometh to me, and 

heareth these sayings of mine, 

heareth my sayings, 



Matthew VII. 


Luke VL 47. 

Kai 'TToisT aurovg, 

xal Toiuiv ahrohg^ 


vTodsiS.M v/Mv rivi larh ofioiog. 

dvd^i (poovi/jy(jj^ ocfTig u Kndof^rjffsv 

^^ " O'Loiog igriv ai/d^'jJ-Trui olxodo/MOvvri 

rrjv oi'/Jav alirou 

o'lxiav, og iGxa-^iv xal sQddvviv 

iwi rriv 'x'iT^av. 

xal idrjXiv ^s/jjiXiov stI rr^v ■Trir^av 

^^ Kal xariQri rj (S^o^ri 

'7rX^//j,u,{jgag ds ysvo/zhyjg 

xai ^Xdov o'l iToraiMi 

T|oo'£gg))^£i' 'TTora/j/og 

xat 'i'TTViusav o'l avz'Moi %aJ 

'TT^oss'Tsffav rfi oi'/tia sKsivp, 

rfi o/Kicc Ixihri, 

%ai ova 'i'TTidiv 

xal o'jx /Vj/uffsv (SaXivGai ahrriv 
did ro xaXojg oixohofjjiTG^ai avr'/j^ 

TihiiiK'ttuTo ya^ s-r) rriv it 


(nds'j-sXic/jro ydg i'xl rriv <rir^a.v). 

^^ Kal irag b axo'ouv //.ou 

rove Xoyoug 

^^ 'O hi d-Aobcag 

Tovroug /cai firi 'joiujv ahrovg 

xal iJjYi 'xor/]Gac 

hljj(jt(ti&Y\Girai avdol /aw^w, 

ofLoiog Igtiv dvdPoJ-z'M 

ocr/g w/to86,u,7jciiv avrou ryj 

1 oixiav 

orKohof/jYlGavri olxiav 

STi rriv a/jjf/jov. 

s'xl rr^v yriv y^C/i^lg '^s/J^sXlov, 

^"^ Kat xar'iCy] r} /3^o%!1 

aai rjX&ov o'l 

ft '?r^oGs^^ri^ev 6 'zora/J^og, 

Kal S'7TViU(SaV 01 aVilMOt 

xal 'r!>oSi7f,o-^av rfi olx,ia 1 


xal sVacsv, xal r,v 

xal sudug Guvs-TTiGsv, xal sy'svsro 

vj 'TTTuffig auTTig (i,iyak7\. 

ro '^riyiMa rr^g or/Jag sxiivr\g (jAya. 


The Cure of the Centurion's Servant. 

VIII. ^ E/VsX^oiT/ h\ ahrSj slg Kafa^ 

Tgoff^X^si^ aliru) ixarovra^^og 

"TTa^axaXuv aurov " Kal X'syojv 

VII. ■"■ 'Eiffi^Xhv sig Kaipa^vaovf/,. 

^ ' F-xarovrdg^ou ds rivog dovXog xaxSig 

i^Mv TjfjbsXXsv nXivrav, og ^v aurui 


^ 'AxovGag ds 'xsol rou 'irjGou 

d-TTsGTSiXsv T^og avrov 

'^^iG^urs^ovg ruv 'lovoai(Ajv, sourojv 

aurhv oTug sXSmv hiaGuiGri rhv douXov 


* O/ ds 'Tra^aysvo'xsvoi T^hg rhv 'Ir/Govv 

TagsxdXovv avrov G'xoudaicijg Xsyovrsg 

on d^wg sGriv u) "^a^s^rj rovro' 

^ ^Aywxa yd,^ ro sdvog u/awc xal 

rriv Gvvayuyriv avrog wxodo/J^rjGsv yj/xTv. 



Matthew VII, 24. 

Luke VI. 47. 

and doeth tbem, 

and doeth them, 

I will liken him unto 

I will shew you to whom he is like : 

a "wise man, which built 

^ He is like a man which built 

his house 

an house, and digged deep, and 

upon a rock ; 

laid the foundation on a rock ; 

*^ And the rain descended and the floods 

and when the flood arose. 

came, and the winds blew, and beat upon 

the stream beat vehemently upon 

that house ; and it loll not : 

that house, and could not shake it : 

for it was founded upon a rock. 

for it was founded upon a rock. 

"^ And every one that hearcth these 

*^ But he that hcareth, 

sayings of mine, and doellt them not, 

and doeth not. 

shall be likened unto u foolish man, 

is like a man 


that, without a foundation. 

built his house upon the sand ; 

built an house upon the earth ; 

"^ And the rain descended, 

and the Jhods came, 

against which the stream 

and the winds blew. 

and beat upon that house ; and 

did beat vehemently, and immediately 

it fell : and gi-eat was the fall of it. 

it fell ; and the ruin of that house was great. 


The Cure of the Centurion's Servant. 

Vm. 6 And when 

Jesus was entered into Capernaum, 

there came unto him a centurion. 

' Beseeching him, and saying, 

VII. ''■ lie entered into Capernaum, 

^ And a certain centurion's servant, 

who was dear unto him, was sick, 

and ready to die. 

^ And when he heard of Jesus, 

he sent unto him the elders 

of the Jews, beseeching him that 

he would come and heal his 


* And when they came to Jesus, 

they besought him instantly, saying, 

That he was worthy for whom 

he should do this : 

' For he loveth our nation, and he hath 

built us a synagogue. 



Matthew Vni. 6. 

KvPii, 6 •ra/g /xou ^'iZXrirai h rfj oiKicc 
vagaXurixos, duvug jSagavn^o/J^svog. 
' Asysi axjTU) (6 'iriGovg) 'Eyw sX&mv 
^sPUTiuSu avrov. 

^ Kai a-irox^ikig o i^otrovrapy^og 
s(prj Ku^is, ovx, sl/J^l 'rz-avog ha 
fiov v'jto rriv (Sriyr\\ slssXdyjg' 

dXXa fjiyovov SITS Xoyui, '/-at JaS^dsrai 

6 TraTg imo\j. 

® Ka/ ya^ syu avdpwjog sifi^i uxo 

s^oue'iav, sy^Mv Iv s/jjavrov 

ffrgar/wrac, zai 7dycjo rovrui Ilo^su6r}ri, 

Kai TO^svsrat, xal a7^Xw"'E§^ou, Ka! 

sp^srai, zal rw dovXw fiou Uoiyjffov 

TOVTO, ToisT. 

*° ' AKOucsag ds 6 'iridoZg 

sSau/JMffsv Kai 

sTttsv ToTg aKoXovi}ovffiv 

' Af/jYtv Xsyco v/mTv, Tao ovdsvi 

Toaaurriv ■Trignv sv tOj 'icf^a^X sboov. 

11-12 peculiar to Matt. 
^^ Ka/ sT-rrsv 6 'Ii^sovg rOj sKaTovrd^yji 
"XTays, ug s-iriSTs-Jdag ys\iri&rjTU cor 

iddrj 6 TaTg [avrov') 
sv rfi UPCf, SKSivrj. 

Luke VII. 6. 

^'0^5 'irjSovg STTO^svsTO svv avroTg. "h5»j 

ds avrov ov fj,ax,^dv aTsvovrog d'TTO rr^g 

o/x/ac, iTsiM-^sv cTflos avrov (plXovg 

6 sKarwra^^yog Xiyoiv avrui Kug/s, fMYi 

SKvXXov ov yap iKavog si/JjI ha 

v-TTo rrjv or'syrjv /xov sis'iXSrig' 

'' Aio ovds sfXiavrov ri^iMda T^og ffs 

sXdsTr dXXd sits Xoyu)^ Kai ia^r^ru 

6 iraTg [mov. 

^ "Kai yd^ syoj avd^uTog sifMi vvh 

s^ovtfiav rasso/xsvog syuv v rr s,wavrhv 

(fr^ariu)rag, Kai Xsyu rovrw Uo^svS'i^ri, 

Kai To^svsrai, Kai dXXu>"Eoyov, Kai 

s^ysrai^ Kai ruj dovXui fjuov TloiyjSOi/ 

rovro, Kai toisT. 

° ^AKOvsag hs ravra 6 'irjoovg 

sdavf^affsv avrov, Kai dr^aipsig 

rui aKoXovOovi/ri avruj oyXuj sJtsv 

Asyoi) vfjjTv, ovds 

sv roj 'iff^arjX rosavrriv Tisriv svpov. 

^° Kai vToSr^'i-^avrsg oi Tsjub(pds 

sig roc otKov svoov 

rov dghvovvra dovXov vyiahovra. 


John sends Two of his Disciples to Jesus. 

XL 2 'O bs 'Jc^dvvTig, &c. 

Uifjiy-^ag did (dvo) ruiv ^aQrjruv avrov 

^ 'ET-ttsv avruj 

1v sJ 6 sgypixsvog, 7\ srs^ov T^offdoKu/ ; 

* Ka/ dTOKpdsig 6 'ir^sovg iJtsv avroTg 

^^ Kai T^ogKaXs(rd,'jbivog 

dvo rivdg ruv ,aa6rjroJv avrov 6 ^ludwrji 

sTsiM-^sv Tgbg rov kvoiov Xsyoov 

2v li 6 s^yo/xsvog, r} dXXov T^offdoKco/xsv ] 

20-21 peculiar to Luke. 
^^ Kai aTOK^ihig (6 'l>)(roDs) sitsv ahroTg 



Matthew \'III. 6. 

Lord, my servant lieth at home sick 
of the palsy, frrievotisly tormented. 
^ And Josus saith unto him, I will come 
and heal him. 

* The centurion answered 

and said, Lord, 

I am not worthy that thou shouldest 

come under my roof: 

but speak the word only, and 

my servant shall be healed. 

* For I am a man under authority, 

having soldiers under me : 

and I say to this man. Go, and 

he goeth ; and to another. Come, and 

he Cometh ; and to my servant, 

Do this, and he doeth it. 

'° When Jesus heard it, 

he marvelled, 

and said 

to them that followed, 

Verily I say unto you, I have not found 

so great faith, no, not in Israel. 

11-12 peculiar to Matt. 
*' And Jesus said unto the centurion. 
Go thy way ; and as thou hast believed, 
so be it done unto thee. 

And his servant was healed 
in the self-same hour. 

Luke VII. 6. 

" Then Jesus went with tliem. And when 

he was not now far from the house, 

the centurion sent friends to him, 

saying unto him, Lord, trouble not thyself: 

for I am not worthy that thou shouldest 

enter under my roof: 

' Wherefore neither thought I myself 

worthy to come unto thee : 

but say in a word, and 

my sei'vant shall be healed. 

^ For I also am a man set under authority, 

having under mc soldiers ; 

and I say unto one. Go, and 

he goeth ; and to another. Come, and 

he Cometh ; and to my servant. 

Do this, and he doeth it. 

^ When Jesus hoard these things, 

he marvelled at him, and 

turned him about, and said 

unto the people that followed him, 

I say unto you, I have not found 

so great faith, no, not in Israel. 

^° And they that were sent, returning 
to the house, found the servant whole 
that had been sick. 


John sends Two of his DrsciPLEs to Jesus. 

XI. " Now, when John, &c. 
he sent two of his disciples, 
' And said unto him. Art thou he 
that should come, or do we look 
for another f 

* Jesus answered and said unto them, 

^^ And John calling unto him 

two of his disciples, sent them to Jesus, 

saying. Art thou he 

that should come ? or look we 

for another ? 

20-21 peculiar to Luke. 
^^ Then Jesus, answering, said unto them 



Matthew XI. 4. 

Luke VII. 22. 

Uo^svdsvrsc, aTa'yyslXaTS 'ludvvri 

d uhiri Kai rixovaars^ on 

r-j(pXoi d\/aQXs'7rou(riv, yjjiXoi T5f/- 
'7raroZ<Siv, Xs-Tr^oi za^agi'i^ovTai, 

/(.(fXpoi dzovovdiv^ Kat )/s-/.^oI iyihovrai 

xu(poi dxouovsiv, vsy.ooi sysl^ovrai, 

^ Kai ij^axdoiog sariv 05 sdv ^5j 

Trwp/o/ BuayysXi^ovTar 

^^ Kai iJM/ideiog sdriv og edf (/.ri 

exavdaXiS^fi sv s/x^oi. 


Christ's Testimony to John. 


^P^arn b ^Iriffovg XsyBiv roTc o^Xoig 

rrs^i 'loid'JvoM T/ s^riX&aTi ilg rriv 

'iOfiiMv ^iddaa^ai ; xd,XafjjOv u~b dvi/xov 

(jaXivo/xivov ; 

^ 'AXXa r! s^riX6ari ibsTv ; dv^ouirov 

iv (MaXa^YMg (//xa7-/o/c) riiJ.pii(Sij.ivov ; 

ib'j-j 01 rd ixaXa.'/M fo^ovvng 

h 7'oTg o'txoig ruv [3aciiX=u\i sialv. 

^ ' AXXd ri s^'/jXdars ; Tgo^'/jryiv IdiTv ; 

vai Xsyoj vfiTv, xai iri^KSffonoov 'ir^oprjro'j. 

^° Ourog ydo scriv -rs^/ ou yiy^aTrrai 

'idov syoj d'XoGTiXXoi rov dyy-Xbv 

(xo'j Tgo T^oCw-Toy Coy, xai xara- 

eXiudSSI TYiV bdoV (JQU S/Jj-r^Offdili GOV. 

^^ 'A,«-/;i' Xsyu u/o,/!/, ovx iyriyio-ai 

sv ysvvriroTg yuvar/.uv fj.s/^uv 

''lo)dno'j 70\) jSa-rrriSTOu' 

6 dl iJjiXPOTi^og sv rfi fSaSiXsla tmv ohoavuv 

(XiuZ^oiv sdriv aurov. 

12-15 peculiar to Matt. 
^^ Tivi ds o/J^oiuiaM 
TYjv yividv ravT7]v ; 

cfxoia sdriv Tcaihioig 

^^ ^ A'irsXUvrMv hs rojv dyysXuv 'ludnou 
ri^t,aro X'sysiv 'rrpog rovg o^Xovg 
■TTS^i ^\(/)dvvo-j T/ s^sXrjXvdars slg r'/jv 
serj/Mov '^sddaddai ; xdXa/J^ov U'~o dv's/j,ou 
eaXsvofJbivov ', 

^^ 'AXXa r! s^sXriXbian ihsTv ; dv&ooj'xov 
iv fiaXaxoTg ifj^arioig '}i>jj(piidij,svov ; 
ihox) 01 sv },'jjarid/j^u) svdo^ui xai rpvtprf 
virapyovrsg sv roTg (SadiXiioig sidi'v. 
^^ AXXd ri st,sX7]Xi)6ari ihsTv -^ 'r^o(p-/ir^v; 
vai Xsyu ufjb7v, xai 'TTSpiddorsPOV rrpop'/jrov. 
^^ Ovrog sdriv T£g/ ou ysypaTrai 
idov d'TTOdrsXX'jj rbv dyy-Xov 
/J.O-J TPo ir^odM-TTov dou, og xara- 
dxsvddsi ryjv bdov dou s/J.'XPOdfsv dou. 
^* Asyo) v,wTv, 

fjjSi^oi)v sv yivvriroTg yuvaixSjv crto^j^rjif 
'iwan'OK (roD /Sa-xr/ffroD) ovhsig sdriv 
6 ds [XiiXDors^og sv rfj ^adiXsia rov ©ioD 
/j,siZ,c>JV avrov sdriv, 

29-30 peculiar to Luke. 
^^ (E/Vs ds K us/Of) Tivi ovv bfioiudu 
rovg dvO^MTTovg r^g j/si/saj ravrrjg, 
xai rivi sidiv b^J^oioi ; 
^^ " 0/J,oioi sidiv 'Traidioig ro7g 



Mattiikw XI. 4. 

Luke VIL 22. 

Go and shew John again those things 

Go your way, and tell John what things 

which ye tlo heai- and see : 

ye have seen and heard ; 

* The blhid receive their sight, and 

how that the blind see. 

the lame walk ; the lepers are cleansed, 

the lame walk, the lepers are cleansed. 

and the deaf hear; the dead are raised up, 

the deaf hear, the dead arc raised. 

and the poor have the gospel preached 

to the poor the gospel is preached. 

to tliL-ni. 

^ And blessed is he, whosoever 

^^ And blessed is ho, whosoever 

shall not be offended in me. 

shall not be offended in me. 


Christ's Testimony to John. 

* And as they 

departed, Jesus began to say 

unto the mtdtiludes concerning John, 

What went ye out into the wilderness 

to see? A reed shaken with the wind? 

® But what went ye out for to see ? 

A man clothed in soft raiment ? 

Behold, they that 

wear soft clothing 

are in kings' houses. 

^ But what went ye out for to see ? 

A prophet ? yea, I say unto you, 

and more than a prophet. 

^° For this is he of whom it is written, 

Behold, I send my messenger 

before thy face, which shall prepare 

thy way before thee. 

^^ Veribj I say unto you, Among 

them that are born of women 

there hath not risen a greater 

than John the Baptist : notwithslandlng, 

he that is least in the kingdom 

of heaven is greater than he. 

12-15 peculiar to Matt. 
^° But whereunto 
shall I liken this generation ? 

It is liko until children 

"* And when the messengers of John 

were departed, he began to speak 

unto the people concerning John, 

What went ye out into the wilderness 

for to see ? A reed shaken with the Avind? 

^^ But what went ye out for to see? 

A man clothed in soft raiment ? 

Behold, they which are 

gorgeously apparelled, and live delicately, 

are in kings' courts. 

^^ But what went ye out for to see ? 

A prophet ? Yea, I say unto you, 

and much more than a pro}diet. 

-^ This is he, of whom it is written, 

Behold, I send my messenger 

before thy face, which shall prepare 

thy way before thee. 

^^ For I say unto you. Among 

those that are born of women 

there is not a greater projjhet 

than John the Baptist ; liut 

he that is least in the kingdom 

of God is greater than he. 

29-30 peculiar to Luke. 
^^ And the Lord said, AVliereunto then 
shall I liken the men of this generation? 
and to what are they like ? 
^^ Thev arc like unto children 



Matthew IX. 16. 

LuKK VIL 32. 

xa^ri'jjhjoig sv ayovaTg, ci, ir^os^ojvovvra. 

toTq sr'iPoig {ahrojv) 

■^^ (Ka/) Xiyo-j6iv HvXriga/Miv •j/j.Tv, xa/ (lUX. sKO-^asds. 

^^ ^HXdiv yao 'Jc/jdvvrjg 

IJ^rjTi ss&iMV iJjr]ri irivMv^ 

xal Xsyovffiv Aai/Mviov ^X^'' 

^^ "HXdiv 6 v'lhg Tov avdodoTTov 

ss&ioiv xai 'TTivuv, xai Xsyovffiv 

'idov avQ^ojirog <pdy og xal oivo-irorrig^ 

TiXajvaiv <piXog zai d/xap-cijXojv. 

Ka/ sdixaiu)d/j rj Sofia d-~b 

Tuv Tsxvcov ahrrig. 

iv dyopd xadriiMivoi g xai T^osfuvousiv 


XsyovTBg HuXi^o'a/xei' u/jt,Tv xai 

ohx uj^'^yiffaffdi, s6ot^vr)SaiXiv \ /mTv 

xai oux sxXauSan. 

^^ '''EX7jXu6iv ydo ^loodw/ig 6 (SccTTTJSrrjg 

/J^yjTS 'iadoyj cigrov /xjjrs 'ttivuv oivov, 

xai XsyiTS Aaijiioviov 'iyii. 

^* 'ETij^Xy^si/ 6 \))hg rou dvdsuTov 

es9oov 'Ttivoov, xai Xsysre 

'idou avd^uTog (pdyog xai oJvoTorrjgj 

(piXog rsXuvuv xai dfJ,aor!»jXuv. 

^^ Ka/ hhixaiudri yj eof'ia d'rh 

Tkdvruv ruv rsxvuv avr/ig. 


Christ's Reply to the Scribe who offered to follow him, and to the 
Disciple who wished to Bury his Father. 

VIII. " Ka/ ToosiXduv 

lig yoaijjiianvg si'mv ahrQ AihdexaXi, 

uxoXovdyjcictj fffii oTOu sdv dTi^^p. 

^° Ka/ X';yii avTuj o 'ijjtToDg A/ dXu'jrsxig 

(puXioug e^ousiv xai rd -Tsrsivd 

rou oheavou xaraaxvvMGiig^ 6 ds v'log 

Tov dvd^u)-~ou ohx iyii ToD rr[V xspaXrjv 


^^ "iLri^og 8s rojv ij.a&riruv 

ii'nsv avTtjj Kl»|/£, i-Trlr^i-^ov imi 

'XPUTOV dirzXdit'j xai'^d-^airhvTarioa /j,ou. 

^^ ' O 8's ' lr}Sovg X'syii avruj 'AxoXoi/^s/ 

/i&/, xai dfsg rovg vsx^oug '^d-^ai rovg 

IX. " Ka/ {syiviTo) Tooivo/j^svcfjv avrujv Iv 
rn odiZ iiTiv TIC iT^hg ahrov 
AxoXou^yjGO) (SOI o-rov sdv d-z'so-^ri (Ku^/e). 
^^ Ka/ iJ-Ttsv avTu 6 ' Iriffovg A/ d},Uiinxsg 
pooXsovg syouffiv xai rd Tsrsnd 
TOV ovpavov xaraax'/jvuKisig, 6 ds viog 
TOV dvQpui'i'ou ovx syii '^ov Tr)v xs(paXriv 

^^ E/'TSi/ ds T^oc STS^ov WxoXovl)ii /J,0l. 
'O ds slitsv Ku^/s, s'Ttir^s-^ov (moi 
d'jsX&ovTi cr^uTov '^d-^ai rov Tarha [Mov. 
^'^ ErcTEv ds avTip (6 'Iriffovg) 
" Acpsg rovg vsx^ovg ^d-^ai rovg sauTuv 



^Matthew XI. IG. 

LUKK VII. o2. 

sitting in the markets, and 

sitting in the market-place, and 

calling unto their fellows, 

calling one to another, 

" And saying. We have piped unto you, 

and saying, We have piped unto you. 

and ye have not danced : we have 

and ye have not danced ; we have 

mourned unto you, and ye have 

mourned to you, and ye have 

not lamented. 

not wept. 

** For John come neither 

^ For John the Baptist came neither 

eating nor drinking. 

eating bread nor drinking wine ; 

and they say, He hath a devil. 

and ye say, He hath a devil. 

^^ The Son ot" man came eating 

^* The Son of man is come eating 

and drinking, and they say, 

and drinking ; and ye say. 

Behold a man gluttonous, 

Behold a gluttonous man. 

and a -Nvine-bibber, a friend 

and a wine-bibber, a friend 

of publicans and sinners: 

of publicans and sinners ! 

but Wisdom is justified of 

2^ But AA'isdom is justified of 

her children. 

all her children. 


Christ's Kkflv to Tiiii Scriuk who ofveued to follow him, and to the 
Disciple who wished to Bury his Father. 

VIII. " And 

a certain scribe came, and said unto 7dm, 

^faster, I will follow thee 

whithersoever thou goest. 

^ And Jesus saith unto him. 

The foxes have holes, & the birds of the air 

have nests ; but the Son of man 

hath not where to lay his head. 

" And another of his disciples 

said unto him. Lord, suffer me first 

to go and bury my father. 

''^ But Jesus said unto him, Follow me ; 

and let the dead bury their dead. 

IX. ^'' And it came to pass, that, as they 

went in the Avay, 

a certain man said unto him. 

Lord, I will follow thee 

whithersoever thou goest. 

*^ And Jesus said unto him. 

Foxes have holes, and birds of the air 

have nests ; but the Son of man 

hath not where to lay his head. 

*' And he said unto another. Follow me. 

But he said. Lord, sufler me first 

to go and bury my father. 

^^ Jesus said unto him. 

Let the dead burv their dead. 




Woes pronounced against the Cities of Galilee. 

Matthew XI. 21. 

^^ Ola! 601 Xo^a^s/i', ohai ffoi Bridsa'/ddv 

6V; si sv Tv^uj zai 'Eidojvi iysvonTO 

at dvvd/xsig a'l ysvo/J^svai iv v/xTv, 

rrdXai av h ddx-nw xai arobw 


^^ YTKriv X'iyoi v/j^Tv, Tu^w xai lihjjvi 

dviXTOTioov icrai h i5/x=^(^ Koldiojs 

^^ Kai oil Ka^a^vaoViU, 7) swg ou^avou 

Luke X. 13. 

^3 Oua! SOI Xosa^£/v, ovai got 'BYi^daicd' 

on ii sv Tu^uj 'S.idojvi lyivri&riGav 

a) hvvdfLitg ct'i ytv6[Mivai sv 'JiJ.yv^ 

•itcikai dv sv ffd/i/t'jj xai ff'TTudOJ xad'/][JAvoi 


^* TVhriv Tusw 7(.ai lihoni 

dviyirdnoov iCr-ii h rfj Koign 

^^ Kc/J (Ji) Ka(paovaoUi'j,, fj^ri lug tov ov^avo\j 
i-^c/jdrjffT^ ; scfjg rou adou KaraQiQaGdricp. 


Christ Thanks his Heavenly Father for revealing himself to the Sisiple. 

25 'j;^ izihu) tOj Tiai^'jj 
d'TTO/iC't&iig 'lyjSovg si'Tnv 
'E^o,aoXoyoL///.a/ aoi "Trdrs^, 
xu^ii TOV oxjpavoij -/.at tJjs yr^g, 
or/ sK^v-^ag ruvra mtto Go(pojv xai 
6v\iiToov^ d'Xixd'Kv^ag axjrd wi'jrioig' 
^^ Na/ Uar-/)^, oV/ ovTUg 
sysviro iiihoxia sfj^'TTPoGlJsv gov. 

®^ Ildvra/J.01 va^ihoSri bvo rov irar^og {Mxj, 

zai bvdsig iT/y/ewcxs/ rov T'lov 

SI fMYj Tlar^^, ouds tov 'Trarloa 

rig iTiyivuiciXsi £/' /Mri 6 Tiog 

■/.ai w sdv jSovXrjTai 6 T'log d~oxa7.\j-^ai. 

^^ 'Ev ahrri rf uoa riyaWidsaro 

ru) 'jTVivfJjari (o 'ijjCoDj) xai ii~iv 

'''E.^o<J.o\oyo\)iJja'i Goi rrdrso^ 

Kv^is ro\j oi/jcci-oD xa] rr^g y^r, 

on dir'ixoxj-^ag raiira d'xo Go<puv xa} 

evvirSjv, xai d'TrsxdXu-^ag ahrd vfi'rt'ioig' 

Na/ 6 irarr]^^ on o'Jrwj 

ihhovJia ly'iviro iiJ.'rraosOsv (Sou. 

^' Kai CT^a:piig 'rrfog rovg [j,a&r,Tdg ii~iv 

Tldvra fxoi 'Taosdodri •j'tto rov •rrar^og /j,ov, 

xai ovdilg yivuiffxsi rig sffriv 6 T'log, 

s/' /J^ri 6 JJarrj^, xai rig esriv o Uaryiff 

si [J^ri Tiog 

xai u) dv SovXrirai o Tiog drroxa'fJo-^ai. 




Woes PRO^'ou^"CEu against the Cities of Gaxilee. 

IMattiiew XI. 21. 

"^ Woe unto thee, Chorazin ! woe unto 
thee, Buthsaida ! for if the mighty works 
which icere done in you 
had been done in Tjre and Sidon, 

they would liave repented long ago 

in sackcloth and ashes. 

-- But I say unto you, It shall be 

more tolerable for Tyre and Sidon 

at the day of judgment thini for you, 

^ And thou, Capernaum, which art exalted 

unto heaven, shalt be brouyht down to hell. 

Luke X. 13. 

^^ Woe unto thee, Chorazin ! woe unto 
thee, Bethsalda ! for if the mighty works 

had been done in Tyre and Sidon 

which have been done in you, 

they had a great while ago repented, 

sitting in sackcloth and ashes, 

^* But it shall be 

more tolerable for Tyre and Sidon 

at the judgment, than for you. 

^' And thou, Capernaum, which art exalted 

to heaven, shall be thrust down to hell. 


Christ Tiiaxks his Heavenly Father for revealing himself to the Simple. 

*^ At that time Jesus answered 

and said, I thank thee, O Fatlier, 

Lord of iieaven and earth, 

because thou hast hid tlicse things 

from the wise and prudent, 

and hast revealed them unto babes. 

"^ Even so. Father ; for so it seemed 

good in thy sight. 

•^^ All things are delivered nnfn me 

of my Father: and nO man knoweth 

the Son, but the Father ; 

neither knoweth any man the Father, 

save the Son, and he to tvhoiiisoever 

the Son will reveal him. 

^^ In that hour Jesus rejoiced in spirit, 

and said, I thank thee, O Father, 

Lord of heaven and earth. 

that thou hast hid these tilings 

from the wise and prudent, 

and hast revealed them unto babes : 

even so. Father ; for so it seemed 

good in thy sight. 

22 All things are delivered to me 

of my Father : and no man knoweth 

who the Son is, but the Father ; 

and who the Father is, 

Ijut the Son, and he to whom 

the Son will reveal him. 




The Lokd's Prayer. 

Matthew VI. 9. 

^^ Udno rj[i,uv o h roTg ov^avoTg, 

■^° 'EXQirc/j Yj /SaC/Xg/a coy yiv/i&i^rCf) 
70 ^'sXrifLa ffov Cog sv ovsavui x,ai 
S'TTi yrig' 


8hg '^/mTv c^/xsgov 

^^ Kai a(psg iifj-Tv ra o(psiX7jfLara 

rifjbuv, ug nul ri,'J.sTg d^r]x,a/j,sv 

ToTg 6(psiXiraig '/-/jSjr 

■^^ Kal firj B/smiyx-yig rifj^ag ug 'XnoaCfiov, 

aWa gZeai '/j/J^ag d'rro rou 'TTovyjoou. 

Luke XL 2. 

^ Yidrso [^TJiJMV 6 sv roTg ovoavoTg^ 
dyia(i&-/]TCi) TO ovoitd dov 
'E'Ai}':-u 71 (Bacsrhua sov (ysvri^yjrcnj 
TO '^'sAYj/jA sov ijg sv ov^avui %ai 

S'TTI 7^?.) 


h'lhou yjfj.Tv to xad' ^//^'s^av 

* Kut d(psg TjfjJv Tag d/MaoTtag 

rjf/^uv, xai ydo avTOi d<pion,sv 

irav-} o(pi'i\ovTi riiuv 

Kai 'xri iiSsviyKYig ri'JMg s/g TitoaSfiov 

(^dXXd, hxjcai TJiJMg d-~o tou irovyjpov). 


Part of the Sermon on the Mount. 

VII. ^ AitsTts, zat ho6ri<jsrai v//,Tv' 

^'/jtsTts, Kai sh^rjGSTS' 

x^ovsTS, zai dvoiy7](jsrai v/mTv. 

* Udg yd^ o aiTUv XafJi,Qdvsi, 

xai 6 ZriTuv sv^iirzst, %ai rfi 

x^ovovTi dvoiy/jSSTai. 

® "H Tig s^ vfxZv dvd^CtiTTog^ ov 

aiTTjen 6 v'log auTov d^Tov, 

(JjTi XlOov sviduxrsi avTui ; 

^^ "H '/.ai l^dvv aiTyjOs/^ jj^ri 

oipiv s--iddj(fsi aiJToj ; 

^^ E/ ovv iif^sT'g Tovrj^o! ovTsg 
o'l'daTS do/zuTa dya&d didovai 
T(i7g Tsxvoig vijjZjv^ toVw ix,u'kKov 
h 'uaTv\o h[j,ojv sv ToTg ohoavoTg 
d'jjtrsi dyaL^d To7g 
al-ovaiv aiiTov. 

^ AitsTts, za! ocdyjffsTai v/jJv 
'C^rjTsTTS, xai s-jDr,ssTS' 
•/.oohsTS^ xai dvoiyd'/iGsrai •J/x/P. 
•^° Ila? yd^ 6 aiTuv Xaf/,Qdv;ij 
xai 6 ^YiTU'j ivolgxsi, xai tOj 

XOOXJOVTt dvOf/j^YiGSTai. 

^^ Tha ds s^ vfj.Zv tov 'TtaTs^a 
aiTrjSsi 6 viog d^Tov, 
/j.ri Xi&ov s-7ridu)ffsi au-oj ; 
95 xai ix^'^^1 IjA dvTi i-)(6hog 
'o(piv a\j-Q s~idu)(jsi ; 

1 2 peculiar to Luke. 
^^ E/ ovv -jfjjiTg 'TTovrj^oi •oTrd^yovTs 
o'lhaTS hoiJ.aTa dya6d hthovai 
ToTg Tsxvoig v/zojv, croCw /mXadv 
6 'xa.Trio s^ ovsavow 
h'Sxssi TCviZjiia dyiov ToTg 
aiTovSiv avTov : 




TiiK Lokd's Puayku. 

Mattiikw \I. 9. 

' Our Father which art in heaven, 

Hallowed be thy name. 

^° Tliy kingdom come. 

Thy will be done 

in earth, as it itt in heaven. 

^^ Give us this day our daily bread. 

^" And forgive us our debts, 

as we forgive 

our debtors. 

^^ And lead us not into temptation ; 

but deliver us from evil. 

LUKK XI. 2. 

^ Our Father wliich art in heaven. 

Hallowed be thy name. 

Thy kingdom come. 

Thy will be done, 

as in heaven, so in earth. 

^ Give us day by day our daily bread. 

* And forgive us our sins : 

for we also forgive 

every one that is indebted to us. 

And lead us not into temptation ; 

but deliver us from evil. 


P.vKT OF THE Sermon on the Mount. 

VII. ' Ask, and it shall be given you ; 

seek, and ye shall find ; 

knock, and it shall be opened unto you : 

® For every one that asketh, receiveth ; 

and he that seeketh, findeth ; and to him 

that knocketh, it shall be o[)ened. 

^ Or what man is there of you, whom, 

if his son ask bread, 

will he give him a stone? 
^° Or if he ask a fish, wiU he 
give him a serpent ? 

^^ If ye then, hcuig evil, know liow 
to give good gifts unto your children, 
how much more shall your 
Father which is in heaven give 
good things to them that ask him ? 

® Ask, and it shall be given you ; 
seek, and ye shall find ; 
knock, and it shall be opened unto you. 
^° For every one that asketh, receiveth ; 
and he that seeketh, findeth ; and to him 
that knocketh, it sliall be opened. 

^^ If a son shall ask bread 
of any of you that is a father, 
will he give him a stone ? 
or if he ask a fish, will he 
for a fish give him a serpent ? 

12 peculiar to Luke. 
^^ If ye then, being evil, know how 
to give good gifts unto your children ; 
how much more shall your 
heavenly Father give 
the Holy Spirit to them that ask him ? 




Christ accused of casting out a Devil by the power of Beelzebub. 

Matthew Xn. 22. 

^'^ Tors rrgogrivi^dri avrui 
Bai/Jjovi^ofj^svos rvfXog zal x.oj(p6g' 
%ai Ui^a'iTivCiv aurof, den rov 
(ruipXbv Ka)) xufbv XaXsTv xal (Sastiiv. 
^^ Ka/ s^iffravro Tavrsg o't oyO^oi 
xai 'iXtyov MyjTi ovTog Isriv 6 u'/og 
Aavid ; 

^* O/ ds ^aoigaToi dzovSavTsg sitov 
OvTog oh'/. szQdXXii rd dai/jLcvia u [J^r^ 
Iv rtZ 'BiiXZ^sZohX dp^ovri rojv haiiJjOvioiv. 

^^ EJdijg ds (6 ''Irjeovg) rag sv6v/J.-/icfsig 
avTOJV ii-TTiv ahroTg TiaGa (SaaiXiia 
[x,ips&sTsa zaff Ic.urrig sorj/j^ovrai, 
xai craca ToXig j^ oixioc 
fis^iff6sTga xad' iaurrig oh <STa&rj6irai. 
^^ Kal SI 6 eara^dg rov garavdv szCdXXn, 
if kavTov liM^iG&ri' -TTOjg ohv Grad'/iasrai 
7} j3aGiXi!a avTou j 

^^ Ka/ £/' lyo) sv BaX^iCovX h/XaXXc/} rd 
dai/JLovia, o'l v'loi \);jjMV sv rivi s/iQdXXovGn ; 
did rovTo avToi x^irai sGovrai ii/xuiv. 
^^ E/ ds sv 'Trviv/JbaTi Qsou syoi syXoIXm 
7d haiiidvia^ d^a s<p6aasv s(p' vfLag 
7} jSocciXiia T0\) Qsov. 

Luke XL 14. 

■^* Kal 71 V ixCaXXuv 
8ai/u,6viov, zai ahrb r^v zoifov 
sy'svsTO ds Tov dai/j^oviov z^sX&ovrog 
sXdXr}ffsv 6 7.u(p6g. 
Kai sdavfiaffav o'l oyXof 



'Ev 'BssXZ^sZovX tw d^'^ovTi roov 8ai/xovic/Jv 
szQdXXii rd haifj^ovia. 

16 peculiar to Luke. 
•^^ Khrog h\ sV6ug ahruv rd diavo-^;j,ara 
sf'TTsv ahroTg Udaa jSaffiXsia 
s<p lavTYiv hia<jjSoi(s&s7Ga soyj/j^ovraij 
xa.1 oi'xog 
s'ttI oixov Tiirrsi. 
^^ E/' hi xai 6 Garavdg 
sp' savrhv dis/M^iG^rj, '?rSjg Gra&riGSTai 
rj jSaGiXsia ahrov ; on X'sysrs sv 
BssXf^sCovX sxQdXXsiv /as rd dai/u^ovicc. 
■'^ E/ ds \jM h BssX^s<^ohX sxCdXXu rd 
dai/Jbovia, o'l u'loi u'JjUv sv rivi izQdXXovGiv ; 
8id rovro ahroi \ ijuuv x,^irai sGovrai. 
^° E/' ds sv daxrvXoj 0sov IxQaXXco 
rd dai/xovia, d^a s(p&aGsv sf' \)n,dg 
7} [SaGiXsia rov Qsov. 



Christ acccsicd of castixg out a Dkvil bv tiik powkr of Beelzkulb. 
Matthew XII, 22. Luke XL 14. 

22 Then was brouglit unto him 

one possejised with a devil, 

blind and dumb ; and he healed him, 

insomuch that 

the blind and dumb both spake and saw. 

^ And all the people were amazed, 

and said, Is not this the son of David? 

^* But when the Pharisees heard it, 

they said. This fellow doth not cast out 

devils, but by Beelzebub, the prince 

of the devils. 

** And Jesus knew their thonglits^ 
and said unto tbera. Every kingdom 
divided against itself is brought 
to desolation ; and every city or 
house divided against itself 
shall not stand : 
^^ And if Satan cast out Satan, 
he is divided against himself ; 
how shall then his kingdom stand? 

^ And if I by Beelzebub cast out 
devils, by whom do your children 
cast them out ? therefore they shall 
be your judges. 
28 But if I 

cast out devils by the Spirit of God, 
then the kingdom of God 
is come unto you. 

^* And he was casting out 

a devil, 

and it was dumb. 

And it came to pass, when 

the devil was gone out, the dumb spake ; 

and the people wondered. 

^^ But some of them 

said, He casteth out 

devils through Beelzebub the chief 

of the devils. 

16 peculiar to Luke. 
^^ But he, knowing their thoughts, 
said unto them, Every kingdom 
divided against itself is brought 
to desolation ; and 
a house divided against a house 

^» If Satan also 
be divided against himself, 
how shall his kingdom stand? 
because ye say that I cast out devils 
through Beelzebub. 
^^ And if I by Beelzebub cast out 
devils, by whom do your sons 
cast them out ? therefore shall they 
be your judges. 

20 But if I with the finger of God 
cast out devils, 

no doubt the kingdom of God 
is come upon you. 




TiiK Unclean Spirits. 

Matthew XII. 43. 

*^ "Orav ds rh aKuda^rov crfbu/z-a s^sX^j; 

ro'iTMV ^Tjrouv avd'Travciv^ 7iai ov^ il^laxii. 

** Tors Xsyii 

E/'j TO'J oixov /j,ou s'riGr^S"\jM 

Ka/ iXdhv sug/V/CS/ o^oXd^ovTa, 
Cida^caijAvov %ai xixo6ijjr\^hov. 
*® Tors 'TTo^i-oirai xai 'TraPuXa/J.Cdvsi 
IJjiS Baurov Wrd sn^a 'xnhiJMra 
•Tronri^oTi^a eavrov, %ai siaiX&ovra 
xarorAsT ixsr 7tai yivirai rd iG-^ara 
Tou dvd^u)-7rov Exshov y^ii^OMa 
ruiv OToorwi'. 

Luke XI. 24. 

^* " Orav TO dxaJaDTov TViv/JjU s^iXdrj 

d'xh Tov dvOouiTov, di'-^)^srai ^/ avvd^Mv 

TOTTCov Z^Tovv dvd'7rau(!iv, xai tx.r\ svglsxov 


'TiroST^i'^u iig tov oJkov /JjOU 

oi}iv s'^T^Xdor 

^^ Kai iXdov ib^isxii 

CiSaoMfLsvov xai XiXOSlJ^'/llj/sVOV. 

^^ Ton 'xo^i'jsTai xai 'Tra^aXa/xZdvsi 

sreoa 'Trviv/Mara 

■Trcvifjporipoc sauTOv s-rrrd, xai sXI)6vra 

xaroixsT sxiT, xai yivsrai rd Icyj/.ra 

rov dvS^uTrcv Ixiivou yilgova 

rm 'it^uiTuv. 


The Scribes and Phakisees seek a Sign. 

^^ Tors d'TTSXPidrisav ahrSj rivsg 

roiv yoap^iharsMv -xai ^agicaiMV Xsyovrsg 

?l/0c4(r;caAs, '^'sXoijav d'Trh sov ffr}/ 


^^ 'O Ss d'Xox^iQsig s'l-sv avroTg 

Tevsd rrovri^d xai /xoiyaXlg ffrj/Msm 

s-TTi^TiTsT, xai S'/jfj.sTov oh hoQ7]<ssrai aurr] 

si [1% rh Grifj^iTov "lend roj '7r^o(p'/irov. 

*° "nff'TTSD yds 71V ^louvdg 

s'j rrj xoiXia ro\J xr^rovg rgsTg r;ju.ioag 

xai nsTg vuxrac. 

o'jrwg sarai 6 v'lhg rov dvi)^u)'7rov 

sv rfi xa^dia rrig yr\g r^zTg rj/xs^ag 

xai r^sTg voxrag, 

*■• "Ac^fEj 'Nivsuirai dvasrrjGovrai sv 

ryj x^'iGsi iJ^ird rrjg yi;idg ravri^g xai 

xaraxpivovaiv auT'/jv on ij.srsvoyiGav 

^^ "H^^aro Xkysiv 'H ysvsd aurr] 

ysvid -Trovyjpd sgriv C/j/xsTov 

Z,yirsi', xai G'j^'xsTov oh doS/jgsrai aur'^ 

SI fjori TO ff'/j/xsm 'luvd (roD •ttpo^'/jtou). 

^'^ Ka6ijg ydp sysvsro 'icfjvdg 

ToTg 'Nivsviraig ffri/xsm, 

o'urojg iS-ai xai 6 v'lbg roZ dvt)^ui-ov 
rfl ysvsa ra'jrri. 

See V. 32. 




The Unclean Spihits. 

^LviTiiEW XII. 43. 

Luke XL 24. 

*^ When the uncloaii sjiirit is gone out 
of a uiiui, be walkctli throiigli 
dry places, seeking rest, and 
Jinileth none. 

*■* Then lie saith, I will return 
into my bouse from whence I came 
out ; and when he is come, he findetb it 
empty, swept, and garnished. 
*^ Then gocth be, and takctb 
with himself seven other spirits 
more wicked than himself, 
and tbey enter in and dwell there : 
and the last state of that man 
is worse than the first. 

" When the unclean spirit Is gone out 

of a man, he walketh through 

diy places, seeking rest ; and 

fmduig none, 

be saith, I will return 

unto my house whence I came 

out. ^^ And when he cometh, he findetb It 

swept and garnished. 

*^ Then goetb he, and taketh 

to him seven other spirits 

more wicked than himself; 

and tbey enter in, and dwell there : 

and the last state of that man 

is worse than the first. 


The Scribes and Pharisees seek a Sign. 

^® Then certain of the scribes and 

of the Pharisees answered, saying, 

Master, we would see a sign 

from thee. 

^^ But he answered and said unto them. 

An evil and adulterous generation 

seekelh after a sign ; and there shall 

no sign be given to it, but 

the sign of the prophet Jonas : 

*° For as Jonas was 

three djiys and three nights in 

the whale's belly, 

so shall the Sou of man be 

three days and three nights in the 

heart of the earth. 

" The men of Ninevc shall rise 

In judgment with this generation, 

and shall condemn it : because 

they repented at the preaching 

-^ He began to say, 

This is an evil generation : 

they seek a sign ; and there shall 

no sign be given it, but 

the sign of Jonas the prophet. 

^° For as Jonas was 

a sign unto the Ninevites, 

so shall also the Son of man be 
to this generation. 

Sec V. 32. 



Matthew XII. 41. 

s/g rh x.yjPU'y/MX 'luvd, xai idou 

*^ BaffiXiSffa vorou syiodr/ffsrai sv 
rrj yioiSit /mto, rrig yiviag 
ravrrig xat TtaraxomT aliTrir 
on rjXdiv sx roJv 'Ti^drojv rrig yr^g 

xoci Idou 'xXiTov '2oXoiMoj\iog uids. 
See V. 41. 

Luke XL 31. 

^^ BaffiXiffsa vorou lyi^dyicfirai h 
rrj -/.picii [jjiTo, rujv d'jd^ojv rrig yividg 
ra\)--f\g xai /iara/C^ivs? avrovg' 
0-1 riXdiv Ix Tujv •modr'jjv rr/g yy^g 
dxouffai rrjv ()0<p!av SoXo/awvoj, 
xai idou 'xXiTov "loXo'JMvog uos. 
^^ "Avdosg 'Nivsvlrai dvaCTyjffovrai sv 
TTj x^iSii fj^izd TTiQ yividg rabrrig xai 
xaTax^ivov(Siv avrrjr on /nsrsvorisav 
iig TO XT^ouyijja 'iw^a, xai Ido-j 


Part of the Sermon on the Mount. 

V. ^^ Oudi xalovGiv Xxj^vov xai 
Tt&'iaeiv avTov uto tov fiodwv 
dXX' siri rrjv Xv^vlav, 

xai XdfiTii vdciiv To7g sv rp oixia. 

VI. ^^ 'O Xv^vog TOV ffdJ/J^aTog i^tiv 

o(p&aX!Jj6g. 'JLdv ouv o o(p&aX[jj6g sou 
dvXovg fi, oXov Th (foi/xd aou 
(puTuvhv iSTar 
^^ 'Eay bi 6 6(pdaX/j.6g cov crovviohg ^, 

oXoV Th ffOOfJbd sou (SXOTilVOV SffTai, 

E/' ouv Th (pSog Th sv dot dxoTog 
effTiv, Th ffxoTog maov. 

^^ Ovdsig bs Xvyjov a-^ag ug x^vjtttjv 

Ti&r\cliv ohbs v-irh Thv [lohiov 

dXX'' s'iri TYiv Xu^viav, 

ha 01 iis'xo^ivofjyivoi Th (piyyog [3Xs'7rcoffiv, 

^* 'O Xuy^vog tou ff'M/JyaTog Istiv 

htp&aXjjjog (Sod. "OTav o(p&aXij.og <Sov 

d'TrXovg /', xai oXov Th Gui^d cov 


Wdv b\ 'TTovrjoog fi, 

xai Th ffujfjjd 60V ffxoTsivov. 

^^ Sxd'TTs/ ovv fjbY} Th fug to sv 6oi cxorog 




Maithew XII. 41. 

of Jonas ; and, behold, a greater 
than Jonas is here. 
■*" The (jueen of the sonth shall nsQ 
up in the judgment with 
this generation, and shall condemn it 
for she came from the uttf.nno^t 
parts of the earth to hear the 
•wisdom of Solomon ; and, behold, 
a greater than Solomon is here. 
See V. 41. 

Luke XL 31. 

^^ The queen of the south shall rise 
up in the judgment with the men of 
this generation, and condemn them : 
for she came from the utmost 
parts of the earth to hear the 
wisdom of Solomon ; and, behold, 
a greater than Solomon is here. 
^^ The men of Nineveh shall rise up 
in the judgment with this generation, 
and shall condemn it : for they 
repented at the preaching of Jonas ; 
and, behold, a greater than Jonas is here. 


Paut of the Sekmon on the Mount. 

V. ^* Neither do men light 
a candle, and put it 
under a bushel, but on a 
candlestick ; 

and it giveth light 

unto all that are in the house. 

* * * 

VI. '^^ The Ught of the body is the eye 
if therefore thine eye be single, 

thy whole body shall he full of light. 
^ But if thine eye be evil, thy whole 
body shall he full of darkness. 
If therefore the light 
that is in thee be darkness, 
bow great is that darkness ! 

^^ No man, when he hath lighted 
a candle, putteth it in a secret place, 
neither under a bushel, but on a 
candlestick, that they which come in 
may see the light. 

^ The light of the body is the eye : 
therefore when thine eye is single, 
thy whole body also is full of light ; 
but when thine eye is evil, thy 
body also is full of darkness. 
Take heed therefore that the light 
which is in thee be not darkness. 




Sayings of our Lokd on different occasions. 

Mattiiew XXIII. 25. 

'^^ Oju! v/jjv, y oa;j,;x,a7ug xa/ ^ao^isa7oi 
v'TrozoiTal, OTi %adao'il^i7s to 'i^oy^iv 
Tou ':roT'/}^iou xai rri; 'rrapo-^ldog, 
'isoihv hi ys/Movffiv Ig asffoty^g xa/ 


■» * ■» 

^^ Oval hijJtv, yoaiMiJMTUi %a] ^ocoidaToi 

V'Trox^iraij on aitohiyiaTovTZ to rjdvoS/J^ov 

xai TO avri&ov %ai to zu/xno'j, 

'/.at d(pyj-/.aTB rd iSaoursfa tov v6,'j.ov, 

Tr\<j XDiGiv zai TO 'iXsog xai ttjv 'ziiStiv. 

TavTa ds sdsi -TroiriSai zdx,s?va 

[jyYi d<pi7vat. 

^ O'l OaoisaTot, &c. 

^ <l?iXov(^iv ds T/jv T^ojToy.Xiaiav h 

ToTg biiiivoig x,a! 

Tag TouTO/iadid^lag iv TaTg SuvayuyaTg 

^ Kai Tovg d(S'7raff,wovg h TaTg dyo^aTg 

^'' Ovai vft,Tv, y^a/j./JMTi/'g xul (^aoiGaToi 

VTOX^ITai^ OTl TraooiMid'CiTi 

Tafoig Hijiov/afjji'joig. 

w v^ -K" 

* Aisij.i\jou()iv h\ (pooTia 

jSaoia xa! hrriTidsaffiv h-^i TOvg 

ojy^ovg TU)\i di/^gwTwi', 

TU) ds daxTvXoj avTuv 

01) 'dsXoudiv x/r/jca/ avTa. 

* v> « 

^^ Oval u,a7i', yoa/jb/jbaTsTg, &c. on 
o}xoho;j,iTTS TO\jg Tupovg tSiv TPo^rjTojv 
xai xofffJbsTTi Td /MT^fj.iid Tojv dixaiuv, 
^° Kai XiyiTi E/' ii/M$a sv TaTg 7]fx,ssaig 
Tuv crars^wi/ tj/xuv^ 
ovx av '^/jbsda avruv xoivuvoi (^avrouv) 
sv Tui a'ifJja-1 Tuv w^op^rwv. 
^^ "flgTi fia^T'j^iTTS ia-JToTg 

OTI v'lOi iGTi TOJV (poVSVddvTUV 

Tovg 'TT^ocp'/jTag. 

32-33 peculiar to Matt. 

Luke XI. 39. 

^^ NSi/ ■j'j.sTg 01 ^a^igaToi 

ro s^ojhv 

Tou <7roTrjoiov xal tou <xivaxog xaSaoi^iTS, 

TO ds sSm&sv vijjUv y'sijjSi do-TayT^g xai 


* * * 

^ 'A?^Xa ohai hiu-j ToTg ^a^iffaioig, 

OTI d'Todixarovrs to yjdvos/j^ov 

xai TO 'aTjyavov xai 'Trdv Xdyavov, 

xai 'Traoso^sods 

T'/iv xoisiv xai Tr^v dyd-TT'/iv tov Qboij' 

TavTa. sdsi 'XoiriGu.i y.dy.sT<ja. 

11,'X 'TraPsTvai. 

*^ Ouai i)(LTv ToTg (^aoicaioig, 

OTl dyaitcLTS 

TYiV 'TT^ctiToxadsd^iav sv TaTg auvayuyaTg 

xai Tovg da':raff/J^ovg sv TaTg dyosaTg. 

** Ovai v/jyTv {y^afj^iMaTsTg xai <PaPiaaToi 


m iJyVr^iJATa Td dbriXa. 

W V: * 

*^ ' Oti (po^TiZsTS TOvg dv6^ui~ovg <pooTia 
dva^dffTaxra, xai auToi 

ivi Tuv daxTvXuv v/muiv 

oh ir^os-^avsTS ToTg (po^Tioig. 

* * * 

*^ Ovai vfj^Tv, OTI 

olxodo/MiTTi Td fJjVrjfjt>sTa tSjv 'TT'otpyiTuv, 

0! ds 


a-TTsXTSivav avTovg, 

*^ "Afa /jbd^Tugsg sGts 

xai svvsvdoxsTTS ToTg s^yoig rcjjv 'ZaTSPUv 

vf/,u)v, OTI auTOi fisv d'XsxTSivav 

avTOvg, v/xiTg 8s oixodo^sTTs (avTuv Td 





Sayings of our Loud on different occasions. 

Matthew XXIII. 25. 

'^ NVoe unto you, scribes and 
Pharisees, hj-pocrites ! for ye make clean 
the outside of the cup and of the platter, 
but within they arc full 

of extortion and excess. 

* * * 

*^ "Woe unto you, scribes and 

Pharisees, hypocrites ! for ye pay tithe 

of mint, and anise, and cummin, 

and have omitted the weightier 

matters of the law, judgment, 

mercy, and faith : 

these ought ye to -have done, 

and not to leave the other undone. 

'' The Pharisees, &c. ® And love 

the uppermost rooms at feasts, 

and the chief seiits in the symigogues, 

^ And greetings in the markets. 

* * * 

^'' Woe unto you, scribes and Pharisees, 
bj-pocrites ! for ye are hke unto 

wbited sepulchres. 

* * * 

* For they bind heavy burdens, 
and grievous to be borne, 
and lay them on men's shoulders ; 
but they themselves will not move 
them with one of their fingers. 

* * * 

*" Woe unto you, scribes, &c. 
because ye build the tombs 
of the prophets, and garnish 
the sepulchres of the righteous, 
^ And say. If we had been in 
the days of our fathers, we would 
not have been partakers with them 
in the blood of the prophets. 
'^ Wherefoi'e ye be witnesses unto your- 
selves, that ye are the children of them 
which killed the prophets. 

32-33 peculiar to IMatt. 

Luke XL 39. 

^^ Now do ye 

Pharisees make clean 

the outside of the cup and the platter ; 

but your inward part is full 

of ravening and wickedness. 

* * * 

^^ But woe unto you, 

Pharisees ! for ye tithe 

mint and rue, and all manner of herbs, 

and pass over 


and the love of God : 

these ought ye to have done, 

and not to leave the other undone. 

*^ Woe unto you, Pharisees ! for ye love 

the uppermost seats in the synagogues, 
and greetings in the markets. 

** Woe unto you, scribes and Pharisees, 
hypocrites ! for ye are as 
gi-aves which appear not. 

* vV * 

*° For ye lade men with burdens 
grievous to be borne, 

and ye yourselves touch not 

the burdens with one of your fingers. 

" Woe unto you ! 

for ye build the sepulchres 

of the prophets, 

and your fathers 

killed them. 

*^ Truly ye bear witness 

that ye allow (he deeds of your fathers 

for they indeed killed them, 

and ye build their sepulchres. 



Matthew XXIII. 34. 

Luke XL 49. 

^* A/a roZrr^ idoij 

*^ A/a rovro rj ffo(pla rov Qsoij siTiv 

Kai ffo(povg '/.ai yDafM/j^anTi' (;ca/) 
IH avTuv d-Trox.TsviTrs xai srav^dossTs, 

('Ey&j) 'AtootsXco iJg auTovg ir^o(p'/]Tag 
xa/ drroGTdXo-og^ xuJ 
l§ avTuiv d-Tro/CTsvovsiv 

xal 1^ avrojv fj.affriyuicTSTS 

h TaTg cfuvayuiyaTg u/z^uv 

xal diu)^srs avh itliKiMg sig mXir 

35 "Ottois iX&'fi if' v/ 

nrav oiijm di/taiov 

^° "iva s-AZrrn&fi 

TO aiiJM Tavruv ruv iroo<p'i^ruv To 

sy.^wvo/J^svov s'rrl rr^g yrig 

airl rov ai/JMrog" AQbX to\j hixakv swg 

s'/f^ovv6[Xivov d'TTO xaraZoXrig xoff/xou 
d'TTo TTJg yividg raurrjg, 
5^ 'Ato a'i/x,arog" AQsX 'iug 

rov aifj^arog Za^ac/ou v'lov Baoa^loUj 
ov IcpoviuGan iJATat,u 

aj'haTog T.aya.oiov 
7o\j d'jro'koijjivou iLira^h 

rov vaov %ai rov ^vgiaffrTi^iov. 

3^ ' AfJbYiv Xsyo) \jix,7v^ ri'^n 'wdvra rauTa 

rod ^vffiaffrTisiov xai rov o'lxov 
l^ai X'syo) vfu'j^ ix.^7ir:^d-/]ffbrai 

iirl TTiV yividv TCCXJT'^V. 

dito rv\g ysvidg raurrjg. 


The Leaven of the Scribes and Pharisees. 

XVI. ^ 'O ^2 'Iriffovg iJ-iv avroTg 

'O^ars Tiai 'X^offs^sn d-xh rrig 

YvfJ^yig rojv (Pa^KyalciJv aai l.ahhovA.a'iMv. 

X. ^^ Ovbh ydo sGriv ■/.s'/.aXvfJjfjAvov 

ovx d'7ro/taXv(p6-/]ffsrai, xai Kovrrov 

ov yvoiadriGirai. 

^^ "O Xiyu viJjh If rfi ezoricCj 

s'l'TTan iv rtp (pc/jri- zuJ o ug ro 

oug axou£7-£, 

xriov't^an ittI ruiv bojij^droiv. 

(JjTI tpcQiTodi dcro rojv d'XOTiriVVovrojv 

ro (Tw,aa, 

rrjv ds -^vvriv /J^'/j duva/xsvuv d'TO/irsTvar 

(po^yjdrjn di /jbdXXov rov 


xa/ '^v^riv xa/ autf/^a d'TToXsgai sv yesvi/f], 

2^ Ov^i ovo ar^ovdia dffffa^iov •iruXiTrai ; 

XII. -^ "Ho^aro X'iysiv -Tr^og rovg fJM&rjrdi 

avrov 'TToojTov Ti^oes^srs havroTg diro rrig 

Z^viJ.rig rZiv Oa»/(ra/c«i', 57V/5 Isrh v--oy.^isig, 

^ Ovoiv h\ evyKi'AaXvixiiihov Isrh 

ov% d'7roy.aXu(pl}y]()irai^ xa/ Kowrov 

ov yvctieSyjgsrai. 

3 'Ai/^' wv o(ra h rfi Gloria s'l-ran, 

sv rSi (poiri d-/.ov6d'/i6irai^ xa/ Tgoj ro 

ovg sXaXrjdari sv roTg ra/J^slo/g, 

•A.7l^vy^d'/]Sirai It/ roov hc>i[x,drMV. 

* Asyw bs v'uv roTg fiXoig //,ou, 

///j^ ^oCjj^jjrs d'TTo ruv d'TroxrsvvovTUV 

ro GC)jij.a '/tat (Mr d rccvra 

IJ.7i iyj)vr(/iv Ti^iGGorioov ri ToiTJga/. 

^ ' T'TTodsi'^oo di v/jJv riva <poQ,rj&riri' 

<poQ'^6rjrs rov /uuird rh d'TTOxnTvai 

s-^ovra s^ovfficcv 

sfiiZaXiTv i'lg rr^v y'ssvvav. 

Na/ XsyM i///,/i/, rovrov ipoZri&riri. 

^ Ou^t <7r'ivri dr^oudia, 'xojXovvrai doaa^iuv 



Matthew XXIII. 34. 

Luke XI. 49. 

^ Wherefore, behold, 

*® Therefore also said the wisdom of God, 

/ send unto you prophets, 

I will send them prophets and apostles, 

and men, and scribes : 

and sonic of them ye shall kill 

and some of them they shall slay 

and crucify ; and some of them 

shall ye scourge in your synagogues, 

and persecute them from city to city : 

and persecute : 

^ That upon you may come 

eo That 

all the righteous blood 

the blood of all the prophets, whicli 

shed upon the earth, 

was shed from the foundation of the world, 

may be required of this generation ; 

from the blood of righteous Abel 

" From the blood of Abel, 

unto the blood of Zacharias, 

unto the blood of Zacharias, 

son of Barachias, -whom ye slew 

which perished 

between the temple and the altar. 

between the altar and the temple : 

'^ Verily I say unto you, All these things 

verily, I say unto you. It shall bo 

shall come upon this generation. 

required of this generation. 


Thk Leaven of the Scuibes and Piiaiusees. 

XVI. ^ Then Jesus said unto thorn. 

Take heed, and beware of the leaven 

of the riiarisees and of the Sadducees. 

X. ^'' For there is nothing covered, 

that shall not be revealed ; 

and liid, that shall not be known, 

" What I tell you 

in darkness, that speak ye in light : 

and what yc hear in the ear, 

that preach ye 

upon the house tops. 

*® And fear not them which kill 
the body, but are not 
able to kill the soul : 

but rather fear him which 

is able 

to destroy both soul and body in hell. 

" Are not two ."-jiarr'iws sold for 

XII. ^ He began to say unto his disciples 
first of all. Beware ye of the leaven 
of the Pharisees, which is hypocrisy. 
" For there is nothing covered, 
that shall not be revealed ; 
neither hid, that shall not be known. 
^ Tlierefore, Avhatsoever ye have spoken 
in darkness shall be heard in the light ; 
and that which ye have spoken in the e£ 
in closets shall be proclaimed 
upon the house toi)s. 

* And I say unto you, my fricrids, 
Be not afraid of them that kill 

the body, and after that have no more 
that they can do. 

* But I Avill forewarn yoxi whom 
ye shall fear : Fear him, which 
after he hath killed, hath power 
to cast into hell ; 

yea, I say unto you. Fear hiin. 
® Are not five sparrows sold for 



Matthew X. 29. 

xai h sS, avruv oli TsCs/ra; b'xI 

rriv yyjv civiu rou 'xarfo; vficov. 

^'^ 'T/j.u)V ds %at a) rol^ig rrig -/.KpaX^g 

^^ Mri ovv (poQTads' iroWuiv er^o'jQ'iuv 

bia(pi^iri v/jjiTg. 

^^ Flag ouv off-Tig ofLoXoyrjSit 

h s/xoi 'ijM'Tr^oG&iv tojv avd^ijj'xojv, 

bfjbo'ko'yyjaoj xdyu 

h aVTU) i/XT^DffdiV TOU TUT^Cg 110\J 

rou h roig ovvavoTg' 

^^ " Osrtg hs dpvyjff'i^ra! /J^i sfj.-7r^0()$iv 

TC/jv av^ffc/jTwc, dovTiGofhai y.dyM avrov 

'i[JMooG&sv TOU iraT^og f^ov 

rou ev ToTg ou^avoTg. 

^^ " Otuv dl 'xaoabuffiv v/xag, 

fiYj iMioiiJ.\iri6riTi 'zug 

73 Tl }MX7jffriTV 

do&'/jffiTai yd^ uij,Tv 

Luke XII. 6. 

duo ; h s^ auToJv ou^c scfTiv 

e'TriXfAriafj.iVOV bvoo'^iov rou &bou. 

' ' AXXd TiuJ a'l Toi'^igT^g /.iCpaXrig u/xS!)v 

'zaeai rioidiJ/riVTai. 

Mri <poZi7(}&i' 'TToXXoJv st^ouSimv 


® AiyCfj ds ufzTli, -Trag og av ofMXoy/iff/i 

SV i[J.0l i'J.Tr^OCSdiV TUV dvd^do-ZMV, 

xai uJog rou d^d^u'Trou o/MAoyyjffn 

SV avTui 'ifjyT^oGhv tSjv dyysXc/iv rou &£ov. 

^ ' O dh dovTjiyd/MzVog //>£ hu}~iov 

TC/JV dvSioj'XOJv d,'7ra^vrid'/j(!iTai 

ivdoTiov Tuv dyyiAojv rou Osou. 

10 Sin against the Holy Ghost, see p. 39. 

^^ "Orav ds (p's^OiSiv u^u^dg e--i rdg ffuva- 

yojydg xal Tag doyje^g %ai rag i^ovoiag, 

/xr, n,ipnivdTi 'TT'Jjg d-TroXoyrjSriadi 

ri Tl ii'xriTv 

^^ To ydo uyiov -ri/sy/Aa dibdt,si uiMag 

SV avTfj rfi u^cf, a hsT si'jnTv. 


Part of the Sermon on the Mount. 

VI. ^^ A/a rouTo Xsyo: u/jJv, 

fJLTj fXiPI'JyVaTS TT] '^Uyy} UIMUV Tl (pdyTiTS, 
(xa/ Tl Ti'/jTi) ii'fihs TU) (Tw/iar/ bfxojv r'l 
svduGTjoh. Oiiyn rj -^uyri 'kXsIIjv sgtiv 
TYig^T^o^rig to au/j^a tou svdufJ.aTog ; 
^^ ' EfJ.CXi'^aTS sig Ta 'XiTiivd tou ou^avou, 
or/ ou ffTrsigouffiv ouds ^soil^ovffiv 
ci*5s ffvvdyovffiv sig d'^rodrj'^ xai 
'Trarrj^ u/muv 6 ou^dviog T^i<psi aura' 
ouy ufjbsTg [jjaXkov biafs^STS auTuv ; 
^^ Tig hs It, ufiMV [j^spiMvuv huvarai 
ir^oG&iTvai siri ttjv y]\ixiav avrou 
irriyuv 'iva ; 

^^ Ka/ CTE^; svhv/JjaTog ti /jbi^i/j^vaTS ; 
xarafid&STS Ta xoiva tou doyou 'xug 

^^ Aid TCUTO XsyCf) u/jlTv, 

fj^ri fjjSPifJ^vdrs TJ] -^uyj] (^b/j.uv'j ri (pdyrjTi, 

IJj'/lhs TUI (SU/JUaTI Tl 

hhusriGQs. ^^ 'H "^uyri 'xXs7ov Isriv 
Trig T^ofYjg xai to (rw//<a rou svdufLaTog. 
^■^ KaTavorjffars Toug xopazag, 


oJg ovx sSTiv Tafj^sTov ou8s d'rodyjxri, xai 

6 Qsog TDS(psi auToug- 

'TToGifJ fjbdXXov u[Ms7g hia(psPSTS tojv 'Xstsivuv. 

^^ Tig bs s^ u^wuv (/jusdi/^vuiv) buvaTCCi 

siri Trjv yjXixiav auTou 'rooG^sTvai 

•Trriyjjv (sVa) ; 

^® E/' ouv ohbs sXdyiGTov buvaGds^ 

Tl vsoi Twv XoiTojv ,uAPi/jyvdTS ; 

^^ KaTavoTjGaTs rd x^iva, 'jruJg 



Matthew X. 29. 

Luke XII. 6. 

a farthing ? and one of them shall not 

two farthings, and not one of them ia 

fall on the ground without your Father. 

forgotten before God ? 

^ But the very hairs of your head 

^ But even the very hairs of your head 

are all numbered. 

are all numbered. 

" Fear ye not therefore ; ye are 

Fear not therefore ; ye are 

of more value than many sparrow.*. 

of more value than many sparrows. 

^' Whosoever therefore 

^ Also I say unto you, AVhosoever 

shall confess me before men, 

.<hall confess me before men, 

him will I confess also 

him shall the Son of man also confess 

before my Father which is in heaven. 

before the angels of God : 

^ But whosoever shall deny me 

" But he that denieth me 

before men, Lim will I also deny 

before men, shall be denied 

before my Father which is in heaven. 

before the angels of God. 

^° Sin against the Holy Ghost, — See p. 39. 

^' But when they deliver you up, 

^^ And when they bring you unto the 

synagogues, & unto magistrates, & powers, 

take no thought how or what 

take ye no thougiit how or what thing 

ye shall speak ; 

ye shall answer, or what ye shall say : 

for it shall be given you 

^^ For the Holy Ghost shall teach you 

in that same houi* what ye shall epeak. 

In the same hour what ye ought to say. 


Part of tue Sermon on the Mount. 

VI. '^ Therefore I say unto you, Take no 

thought for your life, what ye shall eat, 

or what ye shall drink ; 

nor yet for your body, what ye shall 

put on. Is not the life more than meat, 

and the body than raiment V 

'® Behold the fowls of the air : 

for they sow not, neither do they reap, 

nor gather into barns ; 

yet your heavenly Father feedeth them. 

Are ye not much better than 


'* Which of you, by taking thought, 

can add one cubit unto his stature ? 

«8 And 

why take ye thought for raiment ? 
Consider the lilies of the field, 

^^ Therefore I say unto you, Take no 
thought for your life, what ye shall eat ; 

neither I'^r the body, what ye shall 

put on. "^ The life is more than meat, 

and the body is more than raiment. 

^'^ Consider the ravens : 

for they neither sow nor reap ; 

which neither have storehouse nor barn ; 

and God feedeth them. 

How much Uiore are ye better thau 

the fowls ? 

" And which of you, with taking thought, 

can add to his stature one cubit ? 

^^ If ye then be not able to do 

that thing which is least, 

why take ye thought for the rest ? 

" Consider the lilies 



Matthew VI. 28. 

av^dvouffir ov xoTia/ffiv ou^s v7]dovci\/. 
^^ Asyci) ds bn,Tv on ohbl 'SoXi^aoov 
sv Taffp rp ^o^>? avrou TSP/sCaXsro 


^° E/ 8s Tov ^o^TOV Tou a^you g^/j^s^ov 
oi/ra Kai av^ivv zig ?cXiCavov (3aXX6,(jbivov 

6 &i05 o'xjTUg UfJ!,<pi'sVVVffIV, oil 'JTOXku) 

jjmXKov v/jLug, hXiyCiriGroi ; 

^^ Mri o\)V pji^ip^vTieriTi Xiyovng 

T/ ^dyoj/jyiv ri ri iriMfMiv 

Yi ri 'XsoiQaXu)/j,s&a' ■ 

^^ Udvra yd^ raura rd sdvT] 

s'7rt^riT0\J(Si\i' oihiv ydo b irarri^ vfjjuv 

oupdviog on %?>f^£''£ tovtojv d'xdvTOJV. 

^^ ZrjTsTn ds 'T^utov tyjv dix,aiosvvr]v 

■/.ai rriv ISagiXiiav ccutovj kui ravra 'jrdvra 

<jr^0ffTsd7jffiTai U/JjTv, 

^° ©TjCaup/^ETg Bs bfjuni ^riCaveoug 
h ouoavu), o'TTou ovts cr^g o'jts (Socoirig 
dipavil^ii, xai o'xov xXaVra/ 
ou diogvgffouaiv o-jds xXsm'rovffiv, 
^^ "O'TTou yd^ sSriv 6 ^rjffav^og eou^ 
v/.iT'isTai xal rj x,apdloc Gov. 

Luke XII. 27. 

(au^ai/s/* ou xo-Tna) ovn vri&ii ovrs 

iifaivir Xiyu Bb v/jJv, ouOs 2oXofj,uv 

h 'rdff'/j TTJ Bot,'{i avrov viptiZdXiTO 

ug sv rovTuv. 

^^ E/ ds sv dy^ui rhv yo^rov (Syjims^ov 

ovra xai au^iov s'lg xXlCavov ^aXXo/Msvov 

6 &sog ouTug dfL(pii^ii, mciuj 

fjLuXXov v/j,ac, oXiyo-irisrot. 

^® Ka/ xjiMTg imt] tr^TsTrs 

Ti (pdy/jTS xai ri T/jjre, 

Kal fXTj i^STsoo^i^ssds' 

^° Taura yd^ -ravra rd s6vri rcu xoff/z-ou 

s'jri^rjTouciiv' vfiiHv dh 6 'xarrio oihsv 

on yofiZ^irs robruv. 

^^ nXriV ^rjTsTrs 

r/jv (SaaiXslccv avTov, xa/ raura 

'X^OffTSdrjSSTUI VfJb/V. 

32 and part of 33 peculiar to Luke. 
Qyisav^hv dvszXsiTrrov 
sv ToTg ovpavoTg, 
o-rrov zXs-TTTi^g 

ouK syy'iX^si ohB\ 6y\g hia^^sigit. 
^* "Otou ydo sGnv 6 ^rjsav^hg u,awv, 
sKsT/Coci i] Ka^bia v/muv affra/. 


The Duty of Watcihfulness. 

XXIV. " ' Exs/vo ds yivuiSKSTS, or; 

tl rihii oixohsd'Trorrig 

'Koici (puXaxfi xXi'TrTYjg 'soysTCLi^ 

iyoriyo^rjffsv dv xa/ oux dv s'laesv 

hio^uy rival rrjv oixiav avrov. 

*^ Aid rovro xai v/jjsTg ylvsffh sroi/JyOi, 

on ^ ou u^cc doxsTrs 

6 vihg TOV dvdowvov sg-^f^srai."^. 

** Tig doa lerh o -ngrhg hovXog xai 

^^ Tovro hk ynuiaxsn, on 

si pdsi c oixodss-TTorrig 

voia u^a 6 xXsTrrrig s^ysrai, 

iy^rjyo^Tjgsv xai ovx dfrixsv 

dio^vydrivai rov oixov avrou, 

*° Ka/ vfLsTg ovv ylvsads 'sroip^oi, 

on r] u^cf, ou hoxsTrs 

6 vihg rod avd^ui-TTou 'spysrai. 

41 peculiar to Luke. 
" Tig aga lariv 6 "xiarhg oix,ov6/j,o; 




Luke XII. 27. 

how they grow ; they toil not, neither 
do they spin : '^ And yet I say unto you, 
That even Solomon, in all his glory, 
was not arrayed like one of these. 
"^ Wherefore, if God so clothe the grass 
of the field, which to-day is, and to-morrow 
is cast into the oven, shall he not much 
more clothe you, ye of little faith ? 
^^ Therefore take no thought, saying. What 
shall we eat ? or. What shall we drink ? 
or, Wherewithal shall we be clothed ? 
^'^ For after all these things do the Genliles 
seek ; for your heavenly Father knoweth 
that ye have need of all these things. 
'^ But seek ye first the kingdom of God, 
and his righteousness ; and all these things 
shall be added unto you. 

^° Lay up for yourselves treasures in 

heaven, where neither moth nor rust 

doth corrupt, and where thieves do not 

break through nor steal : 

" For where your treasure is, 

there will your heart be also. 

how they grow : they toil not, 

they spin not ; and yet I say unto you. 

That Solomon, in all his glory, 

was not aiTayed like one of these. 

"^^ If then God so clothe the grass, 

which is to-day in the field, and to-morrow 

is cast into the oven ; how nuich 

more will he clothe you, O ye of little faith? 

^^ And seek not ye what 

ye shall eat, or what ye shall drink, 

neither be ye of doubtful mind. 

^^ For all these things do the nations of 

tlie world seek after : & your Father knoweth 

that ye have need of these things, 

^^ But rather seek ye the kingdom of God; 

and all these things 

shall be added unto you. 

3 2 and part of 3 .') peculiar to Luke. 
Provide yourselves bags which wax not 
old, a treasure in the heavens that fiuleth 
not, where no thief approacheth, 
neither moth corrupteth. 
^* For where your treasure is, 
there will your heart be also. 


The Duty of Watchfulness. 

XXIV. " But know thin, that 
if the goodman of the house had known 
in what watch the thief would come, 
he would have watched, and would not 
have suffered his house to be broken vp. 

** Therefore be }e also ready : for 
in such an hour as ye think not 
the Son of man coraeth. 

** Who then is a faithful and wise 

^^ And this know, that 

if the goodman of the house had known 

what hour the thief would come, 

he would have watched, and not 

have suffered his house to be broken 


*" Be ye therefore ready also : for 

the Son of man cometh 
at an hour when ye thii\k not. 
41 peculiar to Luke. 
■" Who then is that faithful and wise 



Matthew XXIV. 45. 

Luke XII. 42. 

iiri rrig oix.sriiag aurou rou dovvai 


6 (p^6vi[j,oi^ ov ■/.a.raeTTjGii 6 xvoiog 
siri Trig '^i^ainiag aurou didovai 

*^ Mandoioc 6 douXog smTvog 

iv^(p GiroiMsrciov ; 

^^ Maxccg/og 6 bouXog sKiTvog^ 

Of iXduv 6 x.v^tog ahrou 

ov iXduv 6 Ku^iog aurou 

ih^r,6si o'-jTUg rrotovvra. 

" A/xj^c X'iyui bi^Tv on sir! rraffi 

ToTg hirdsy^o-jSiv avrov zaracrriaii axjrov. 

*^ 'Eav di uirp o aaxog douXog Izs/vc; 

iv rfi Tia^bia, avrov 

Xpovi^ii /xou 6 -Kboidg sX&iTv, 

iu^ridii rtoiouv-a ourug. 

** 'AX>)^wg Xiyco u/j-Tv on hrri irdffiv 

roTg uirdo'^ouciv aurou zara6rr,<!ii aurov. 

*^ 'Ek!' di e/V)j 6 douXog ey.iTvog 

iv rfi -/.a^dia aurou 

Xjow^s/ 6 -/.u^iog fJjO'j s^^icdaiy 

** Ka/ a^^rjTai rvrrniv 

xai d^'^rjrai riiirriiv 

Toijg CuvdouXovg aiiToZ, 

roug rraTbac %a] rag Taidla^cag, 

*" "H^£/ 6 Kusiog Tov do-jXou iKitvov 

s6&iiiv n xai ir'iviiv xa/ fj.iSucxiffdai. 
^^"H^e/ 6 Ku^iog rou dovXou sxiivou 

sv rifiioa fi oh iroocho'/.u, 

iv ri'Mi^a f} oh cr^oodoza 

Ttai h uca, fi ov ytvuxSKBi, 
*^ Ka/ di^orofirjsei aurhv 

xai iv di^cc fi ou yivwsxit 
xat hiyjiroiJ.r,6ii aurov 

Kai rh fJy'i^og avroij 

fitr& ruv iiTOK^iTuv '^Tjan. 

xai rh /xsgog aurou 
/jLird ruv diridruv ^^sn. 


Part of the Sermon on the Mount. 

*' V. "leSi iuvouv rw dvridi'xu) ffou rayu 
Bug OTOU £/ //.£-' aurou iv rrj odw' 

[xri irori va^ahw 6 dvrihixog 

Tifj xprr,, xai 6 xoirrjg ffs ira^ahCj 

Toj u--rioiryi, 

xai iig <puXaxrjV jSXrj^yigri. 

^^ ' A/J,'^v Xiyu eoi, ou firi 

i^i6Xr,g ixsThv 'iug dv 

d'TrohQg rhv 'idyarov xoB^dvr7}V. 

^^ 'fig yd^ urrdyug furd rou dvnbixou 

ecu iir aqyovra, iv rfi 66u> 

dog ioya.aiav d'arikXdy&at dir aurou 

/uby] iron xaraaugri di 

iT^hg rhv XDirrjv, xai 6 xoirrig es ira^aduffii 

rui nrsdxro^i, xai o ir^dxrug 

ff£ iSaXiTfig (puXaxTjv. 

^^ Aiyu SOI, ou [XYi 

i^iXdr,g cxn6iv 'iug ou xai 

rhv 'ieyarov Xtirrhv dirubipg. 



Matthew XXIV. 45. 

Luke XII. 42. 

servant, whom his lord hath made ruler 

steward whom his lord shall make ruler 

over his household, to give them 

over his household, to give them 

meat in due season ? 

their portion of meat in due season ? 

*® Blessed is that servant, 

*^ Blessed is that servant. 

whom his lord, wlien he cometli, 

whom his lord, when he cometli. 

shall find so doing. 

shall find so doing. 

" Verily I say unto you, Tliat he 

** Of a truth I say unto you, that he 

shall make him ruler over all his goods. 

will make him ruler over all that he hath. 

" But and if tliat evil servant 

** But and if that servant 

shall say in his heart, 

say in his heart, 

]My lord delayetli his coming ; 

My lord delaycth his coming ; 

*^ And sliall begin to smite 

and shall begin to beat 

his fellow-servants, and 

the men-servants and maidens, and 

to eat and drink with the drunken ; 

to eat and drink, and to be drunken ; 

^ The lord of that servant shall come 

*** The lord of that servant will come 

in a day when he looketh not for him, 

in a day when he looketh not for him, 

and in an Iiour that he is not aware of, 

and at an hour when he is not aware, 

" And shall cut him asunder, 

and will cut him in sunder. 

and appoint him his portion 

and will appoint him his portion 

with the hj-pocrites. 

with the unbelievers. 


Part of the Sermon on the Mount. 

V. " Agree with thine adversary quickly, 
whiles thou art in the way with him : 

lest at any time the adversary deliver thee 

to the judge, and the judge deliver thee 

to the officer, 

and thou be cast into prison. 

*® Verily I say unto thee. Thou sbalt 

by no means come out thence, till thou hast 

paid the uttermost farthing. 

^^ When thou goest with thine adversary 

to the magistrate, as thou art in the way, 

give diligence that thou may est be delivered 

from him ; lest he hale thee 

to the judge, and the judge deliver thee 

to the ofllicer, and the oflicer 

cast thee into prison. 

5^ I tell thee, thou shalt 

not depart thence till thou hast 

paid the very last mite. 




Jerusalem Reproved. 

Matthew XXIIL 

^' 'li^ovgaXrj/M 'li^ovGaXrifjj^ 

7] a.'ZOKTilvovffa roug 'r^o(pr,rac, 

xai Xi&oZoXoZea rove d'—iffra'hfLivovg 

•jr^Jg a-jrrjv, Tosd/iig ridiXriaa 

em away ay eTv rd r's/iva ffov, 

ov TPO-TTOv oBvig si'iSu'.dyit 

rd voasla vm rag 'jr'i^uyag avrrjg, 

■/.a} ovx. rjhXrjffari. 

2^ 'Jdou d<piiTai iifijTv o or/.og v/xuv 


®® Asyw yd^ v/j^Tv, 

oO /jj'/j fXi 'I'drjTi d-rr' don 

'iojg av u-TrriTi 

EuXoyTjfihog 6 iPyofXivog 

iv hiij^art Kuoiou. 

Luke XIII. 

^* 'li^ovSaX'^fj, ' Isoov6a7.yi/j,, 

7] diroxTiivovca rovg 'z^o'prirag 

xai XidtZoXovGa roi/g d'TrigTaX/xivovg 

vfog avr'/jv, '^offdxig ri&'iXrisa 

s'TTiffuvd'^ai rd rizva coy, 

Of T^o-TTov o^vig 

rrjv savr^g voseidv v'tto rdg -rre^vyag^ 

xa/ ovx. riSiXrjGars. 

^^ 'l3oi) d<piirai vfj^Trj 6 oiy.o; vimmv. 


Aiyu di vfjjTv on 

ov fLYl /'^jjrs IXi 

'ioig r\^ii OTi s/Vjjre 

'EuXnyrifMsvog 6 i^^o/xevog 

IV ovo'xan Kupiov. 




Jerusalem Repkoved. 

Matthew XXIII. 

'^ O Jerusalem, Jerusalem, 

thou that killest the prophets, 

and stonest them which are sent 

unto thee, how often would I 

have gathered thy children together, 

even as a hen gathereth 

her chickens under her wings, 

and ye would not ! 

^ Behold, your house is left 

unto you desolate. 

'* For 1 say unto you. 

Ye shall not see me henceforth, 

till ye shall say. 

Blessed is he that cometh 

in the name of the Lord. 

Luke XIII. 

^* O Jerusalem, Jerusalem, 

which killest the prophets, 

and stonest them that are sent 

unto thee ; how often would I 

have gathered thy children together, 

as a hen doth gather 

her brood under her wings, 

and ye would not I 

^^ Behold, your house is left 

unto you desolate : 

and verily I say unto you. 

Ye shall not see me, 

until the time come when ye shall say, 

Blessed is he that cometh 

in the name of the Lord. 


As the foregoing tables of the Parallel Passages only exhibit the synoptical 
portions of the synoptical Gospels, it will be found convenient, in order to 
understand the exact nature and amount of the connection between these 
Gospels, to mark upon the margin of a New Testament, in different coloured 
lines, the corresponding passages. The corresponding passages in the Gos- 
pels of Matthew and Mark may be marked in the margins of each Gospel 
with a black hne. In like manner, the corresponding passages in Mark and 
Luke may be marked in the inargin of each Gospel with a red Une ; and 
the corresponding passages in Matthew and Luke may be marked in the 
margin of each Gospel with a blue line. 

In a Testament marked thus, the black lines in Matthew exhibit its con- 
nection with Mark — those in Mark its connection with Matthew, and so 
with the other Gospels. 



This Section, which forms the preface, or rather the title to the Gospel, 
I suppose, was added by Mark when he translated the memoir ; but 
being peculiar to Mark, it is foreign to my purpose to comment 
upon it. 


The three accounts are so obviously taken from the same original, 
that I can scarcely imagine that any inquirer who has studied the 
subject can explain the agreement upon any other supposition. But 
admitting this to be the case, there are several modes in which it may 
be accounted for. First, That proposed by Griesbach, which is, that 
Mark took his account from those of Matthew and Luke. Second, 
That of Hug and other later critics, that Mark copied Matthew, and 
that Luke copied both Mark and Matthew. Third, That Mark's 
account is the original, and that both Matthew and Luke took their 
accounts from his. And lastly. The modification of the third hypo- 
thesis which I have advanced in the preliminary dissertation, which is, 
that the second Gospel contains an original memoir written by Peter, 
and translated by Mark ; that it was originally written in the Syro- 
Chaldaic or Aramaic, which is termed by the evangelists and fathers 
Hebrew, but that before it was translated it was used both by Matthew 
and Luke in the composition of their Gospels, and that St Luke also 
made use of the Greek Gospel of St Matthew. 

Let us now test these different theories by the case before us. The 
commencement of the narrative in the second Gospel (Mark i. 2) is 
singularly abmpt, and the order inartificial — natural, indeed, in a 
person writing with the first intention, and full of his subject. He 



recognises the fulfilment of prophecy in the mission of John the 
Baptist, and records his impressions in the order in which they occur 
to himself, without reference to the manner in which they might 
impress others. The object of the historian, on the other hand, is to 
state them in such a manner as to make them readily understood by 
readers who had no means of information besides that which the 
history affords. It is obvious, in such a case, that the statement of 
facts must precede the inferences. In the present instance, the fact is 
the advent of John ; the inference is, that by it prophecy was fulfilled. 
If we assume that we have the original narrative in the second Gospel, 
we can easily account for the alteration in the order made by Matthew 
and Luke, because theirs is the natural order ; but if, on the other 
hand, we suppose that Mark took his account from Matthew or Luke, 
or both, we cannot account for the inversion in the order of narration. 
If, therefore, the account in the second Gospel cannot have been taken 
from both or either of the other Gospels, it follows, first, that their 
authors must have made use of it, for we find the whole of this section 
incorporated in St Matthew's account ; and the whole of it, with the 
exception of the details respecting the food and raiment of John the 
Baptist, in St Luke's account. Second, That it must have been in a 
different language from the Greek, otherwise we cannot account for the 
translational agreement which exists between Mark's account and that 
of Matthew and Luke, the only verbal agreement in this case being the 
quotation from Isaiah ; but that presents no difficulty, for all the three 
agree verbatim with the Septuagint version, and at all events the 
verbal agreement can be referred to the Gospel of Matthew. Wher- 
ever this is the case, we can account for it by supposing that Mark, in 
executing his translation, availed himself of the previous translation of 

In addition to the account of the Baptist given in the second Gospel, 
and incorporated in the first, we find two very striking passages, the 
first being the stern rebuke of John to the Pharisees and Sadducees, 
beginning, " O generation of vipers," (Matt, and Luke, sect. i. p. 224) ; 
the second, the description given by John of our Saviour, " Whose fan 
is in his hand," &c. (^6. sect, ii.) Now we find that both of these pas- 
sages are adopted into Luke's account, and in both cases in language 
which is nearly identical. The slight differences are not translational, 
and it is not possible that so close a verbal agTeement can be accidental : 
one of the writers must have had the work of the other before him in 
the Greek language ; and if it be admitted that the Gospel of St 


Luke is posterior to that of St Matthew, it follows that the Gospel of 
Matthew must have been in the Greek language when St Luke wrote. 

I shall now endeavour to show that the phenomena resulting from 
differences in the three accounts are in accordance with my views. 

The first of these is the manner in which, if the authorised version 
of Mark's account he correct, John the Baptist is introduced : it is 
merely said, " John did baptise," &c,, without specifying which John it 
was ; whilst Matthew and Luke explain who it was — Matthew, by giving 
him the appellation of the Baptist, by which he was subsequently 
known ; whilst Luke, who had previously given an account of his 
parentage, natui'ally explains that he was the son of Zacharias. 

It is extremely improbable that Mark, drawing up his account from 
that of Matthew and Luke, would have omitted the appellation which 
indicated what John was meant ; but, on the other hand, if Mark's 
account be the original, and he did not designate John, it was natural 
that the other evangelists should supply the omission ; more especially 
as we are told that the apostle John joined the company of the dis- 
ciples immediately after, which rendered a distinction still more 
necessary. If, however, the reading adopted by Tischendorf be the 
correct one, the designation does occur in the second Gospel, but it is 
in a manner which indicates an earlier form than that employed by 
Matthew. The received text may be literally rendered, "John was 
})aptising and preaching;" that of the older MSS., "John the bap- 
tising was preaching." 

Now the appellative noun "Baptist" is derived from the verb "to 
baptise." Mark describes John by the verb, Matthew designates him 
by the noun ; hence T infer that when the second Gospel was originally 
written, the appellation Baptist had not come into use, and that the 
original form is that in which it occurs in Mark's Gospel. The infer- 
ence I draw respecting the priority of this Gospel from this peculiarity 
of expression does not, however, depend upon the present various 
reading, for we find in the parallel passages. Matt. xiv. 2, Mark vi. 14, 
sect, xxxiii. p. 72, the earlier form, " John the baptising,"' in Mark ; the 
later form, " John the Baptist," in Matthew. 

The passage from Malachi cited by Mark is omitted both by Matthew 
and Luke, but as it is given by both evangelists elsewhere, (Matt. xi. 10, 
Luke vii. 27,) we can see a reason for the omission. 

There is an apparent difference in John's expression of his humility 
in comparing himself to our Lord — a difference which has been 
much commented upon. According to Mark's account, John says " he is 


unworthy to stoop down and unloose" our Lord's shoes; according to 
St Matthew, he says he is unworthy " to bear " his shoes. This, Dr 
Middleton, as quoted by Bishop Newcome, says is " trifling indeed with 
regard to the point in difference, yet effectual to evince inadvertency 
or mistake with regard to the strictness of truth." To meet this objec- 
tion, Bishop Newcome supposes that the words were spoken on different 
occasions, and accordingly arranges his harmony as if this were the 
case. He says, "' No doubt many occasions were taken by the Baptist 
to give so important a testimony, which was a principal end of his 
mission. But where is the contradiction, if on different occasions 
different words were used?"* 

When it is considered that this passage forms but a portion of a 
lengthened address, we can scarcely suppose that it could have occurred 
so exactly in the same words on any other occasion, nor are we called 
upon to make the supposition. The Baptist evinces his humility by 
saying he was unworthy to perform the most menial office to our Lord ; 
he is addressing a multitude, and therefore speaks rhetorically, by 
describing the action of the humblest of the attendants of a dignified 
Jew, who was required to pull off his shoes on entering the temple, 
and therefore had an attendant to assist in pulling them off, and take 
charge of them, or bear them. St Matthew, with the original of Mark 
before him, states shortly what is in effect the same thing, just as if a 
modern author should render a passage saying, " I am unworthy to 
stoop down and brush his shoes," into "I am unworthy to clean 
his shoes." 

The occurrence of John's rebuke to the Sadducees and Pharisees, 
beginning, " O generation of vipers," and his description of our Lord, 
beginning, " Whose fan is in his hand," &c., present no difficulty when 
found in the writings of an apostle. 

When we examine St Luke's account, it will be found to contain the 
whole of St Mark's account, with the exception of the quotation from 
Malachi already accounted for, and the description of John's food and 
raiment, an autoptical detail not requisite in a historical work. St 
Luke fixes the date of the commencement of the public life of our 
Lord from his own investigations, and includes the additions made by 
Matthew, evidently from the Greek, (see Matt, and Luke, sect. i. and ii. ;) 
and he gives, from sources peculiar to himself, the passage beginning 
with verse 10 to verse 16, and which, from his preface, as well as from 

* Notes on Harmony, p. 6. 


the circumstances in wbich we knoAV he was placed, we are waiTanted 
to conclude that he derived from an apostle. 


The Baptism of Jesus. 

We have here three independent translations from the same original ; 
but both Matthew and Luke add important matter from their own 
peculiar sources of information. Matthew relates John's humble re- 
monstrance to our Lord, and his reply, ver. l-i and 15 ; and St Luke 
adds that our Saviour was engaged in prayer, ver. 21, a circumstance to 
which he evidently attaches much importance, from the frequency with 
which we find it mentioned in his Gospel. 


The Temptation of Our Lord. 

St Mark's account of the temptation, which is short and historical, is 
entirely distinct from the detailed accounts of Matthew and Luke, which 
will be noticed elsewhere : it will be remembered that Peter had not 
yet joined the company of the apostles. 


Jesus Returns to Galilee. 

Luke's account of our Saviour's return to Capernaum, iv. 14-32, is 
much fuller, and quite independent of the other two, which are evi- 
dently taken from the same Hebrew original, but with explanations and 
additions characteristic of Matthew. In the fii'st place, whilst Mark 
merely states the fact that, "after that John was put into prison, Jesus 
came to Galilee," v. 14, Matthew takes care to connect the events by 
the insertion of the word AKovaas — when Jesus " heard " that John was 
imprisoned, &c. He also points out the fulfilment of prophecy in 
our Lord's choice of residence, v. 13-16. Both of these changes are 
exactly such as a Jewish historian, Avriting for the Jews, would insert : 
the facts are all given in the memoir, the explanations and inferences 
in the history. 



The Galilean Fishebmen Called. 

The style of Mark's Gospel here changes from the historical to the 
autoptical, and it is precisely at this point of the history that Peter 
becomes an eyewitness of our Lord's proceedings. I have always consi- 
dered that the change of the style of St Luke from the historical to the au- 
toptical, precisely at the point of time when he becomes an eyewitness, as 
one of those undesigned coincidences which is not less striking than any 
adduced by Paley. In the present case, the agreement is such as to prove 
that both accounts were originally the same. It has been said that Mat- 
thew's is the original, from which Mark has taken his account ; but if we 
compare them carefully, it will be found that there is nothing in Matthew's 
account which may not have been taken from Mark's ; for all his addi- 
tions are explanatory, and can be gathered from Mark's. Instead of 
saying, in general terms, that the Galileans were fishing, or even shoot- 
ing their nets, the precise manner in which they were shooting is 
described in Mark's account, by a term which is evidently technical ; they 
werea/xft^dXXoi/rej — shootingtheimets in a circle; literally "casting round." 
This Matthew has paraphrased by the expression ^aXXouras dixpl^Xrja-Tpov — 
i. e., casting a net fitted for this particular kind of fishing. The above is 
the reading of Tischendorf, although not of the received text. It is, how- 
ever, supported by the greatest number of the ancient MSS., and, being 
the most difiicult reading, is most probably the true one. Mr Alford, 
in his edition of the New Testament, admits it, and justly remarks, 
that it suits the minute depleting of Mark ; he also observes, that such 
verbal variations, as «$• ttjv for eV rtj, are inconceivable, if one copied the 
other." This is true when applied to works written in the same lan- 
guage, but the translational agTeement of the above-quoted passages is 
equally inconceivable, if no original existed in another language. Mr 
Alford observes on this section, " May we not venture to say that both 
these accounts (Matt, and Mark) came from Peter originally ?" I may 
here add, that it is scarcely possible to subject the Gospel of Mark to a 
minute examination, without arriving at a similar conclusion with regard 
to a large proportion of the incidents therein recorded : thus Bishop 
Gleig, in his Directions for the Study of Divinity, observes — "I am 
inclined to think that the Gospel by St Mark contains little more than 
notes and memorandums which had been made by St Peter, which will 


sufficiently account for many of the ancients calling it St Peter's Gospel." 
—P. 409. 

But to return to the expression d/xcptfoXXoj/rey, which gives rise to 
these remarks, I would add, that it is not only autoptical, but it is emi- 
nently professional, and one which it is scarcely possible to suppose 
that any but a fishennan would employ. In conclusion, I find nothing 
in Matthew's account which may not have been taken from Mark's, 
except that Simon was called Peter — an addition which Matthew could 
have no difficulty iu supplying ; but there is a minute circumstance men- 
tioned in Mark's account, which he could not possibly have taken from 
Matthew's, namely, that there were in the boat, along with Zebedee, 
'■ hired servants ;" and it is not one which Mark, at the distance of 
years, would have dreamt of adding. In St Mark's account we are in- 
formed that James and John were in the boat, but Zebedee is not 
mentioned till we are told that he was "left in the ship," v 20. St 
Matthew removes the abruptness, by telling us that " James and John 
were in the ship with Zebedee their father," v. 21. This is the correct 
order, and we can see a reason for the change ; but if St Matthew's 
account be the original, St Mark must have inverted it. 


Cure of a Demoniac. 

We have here an excellent example of independent translation of a 
common original, improved as to arrangement and taste by St Luke, but 
adhering most scrupulously to the facts. St Mark does not tell us that the 
demoniac called out " with a loud voice," till the conclusion of his address 
to our Lord, but this is recorded l)y St Luke, at the beginning; St Luke 
avoids the repetition of the word SiMcrKiov, " taught," by using the synony- 
mous expression, 6 \oyor, "his word" was with power, &c. He also explains 
that Capernaum was a city of Galilee, indicating that it was not written 
in Galilee, but for those at a distance, as we must suppose, from this and 
other similar explanations, that Theophilus was to whom the Gospel is 
addressed. On the other hand, we find the author of the second Gospel, 
when he wishes to give a notion of the wide extent through which the 
fame of this miracle spread, says, that it " spread abroad throughout all 
the region round about Galilee." This is the language which a Galilean, 
writing in Galilee, would naturally use for such a purpose, and contrasts 
with the more general expression of St Luke. Commentators who main- 


tain that St Luke made use of the Greek Gospel of St Mark, appeal to 
the verbal agreement which subsists between the 24th and 25th 
verses of Mark, and the 34th and part of the 35th verses of Luke, in 
which the following passage occurs — " Let us alone ; what have we to do 
with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I 
know thee who thou art ; the Holy One of God. And Jesus rebuked 
him, saying, Hold thy peace, and come out of him." 

Bishop Marsh observes, with regard to this passage, that it "is the 
only instance of verbal agreement which I have observed in the sections 
common only to St Mark and St Luke ; and in the rest even of this 
section, St Mark and St Luke have expressed themselves very differently." 
Now, in the first place, the verbal agreement does not exist, at least to 
the extent supposed by Bishop Marsh, and Dr Hug, in his introduction 
to the New Testament ; for in the earliest MSS., which, in such a case, 
must be held to be the best authorities, we find, in Mark v. 24, the 
w^ord 'Ea, "let us alone," omitted, and, in the same verse, the word 
oiSafXfp, " I know," rendered, in the con-esponding passage in Luke, 
" oidd ;" and in the following verse we have the word, meaning, in the 
original, " from," rendered by Mark e|, and by Luke qtt'. These are 
all translational differences, and reduce the verbal agreements to a few 
short and simple sentences, not one of which appears to admit of two 
ways of translating them. We have not in this section a greater amount 
of verbal agreement than what might have been expected in perfectly 
independent translations ; we cannot infer, therefore, from it, either 
that Luke was acquainted with the Greek text of Mark, or that Mark 
was acquainted with that of St Luke. It is, indeed, possible — I should 
say probable — that he was; and he may have, to a certain extent, been 
influenced by that knowledge in executing his translation ; but that 
does not affect the inference I have drawn from the phenomena, that 
Mark was the translator of Peter. 


Cure of Peter's Wife's Mother. 

This section, although short, is eminently instructive, as exhibiting 
the historical conciseness of Matthew, the autoptical detail of Mark, 
and the professional accuracy of Luke, with a striking proof of the 
identity of the authorship of the third Gospel and of the Acts. And, first, 
with regard to the connection which subsists between Matthew and 


Mark, there are several circumstances mentioned, which cannot pos- 
sibly have been taken by Mark from Matthew's Gospel ; there is nothing 
in Matthew's account which may not have been taken from that in the 
second Gospel. It may be said that the circumstances not contained 
in Matthew's account, instead of being omitted as un-historical by that 
evangelist, as I suppose they were, may have been added in order to 
elucidate the scantier information furnished by an earlier account. 
Now, none of the circumstances peculiar to Mark in this narrative 
render it clearer. The event took place in the house of Peter ; this is 
sufficient to mark the locality. Why, then, should we be told that the 
house was in the joint tenancy of Peter and Andrew ? If the original 
account was written by Peter, we can see a reason why a circumstance 
in itself so unimportant, and which could have no possible bearing on 
the miraculous cure recorded, should have been mentioned ; there is 
always a degree of arrogance in calling what is only a joint possession a 
person's own. Who but Peter could have thought of mentioning such a 
thing ? I infer, also, that we have in Mark the earliest state of the nar- 
rative, because Peter there is called by his earlier name, Simon ; but by 
Matthew it is Peter, the name by which he was in aftertimes best 
known. Lastly, there can be no doubt but that Peter was in his own 
house when the event took place. Why is his presence not noted as 
well as that of James and John ? They are mere spectators, and their 
presence has no connection with the miracle. Why then is it men- 
tioned, and why is the author silent respecting the presence of so 
important a person as Peter ? The answer is, that a person describing 
what he Avitnessed naturally gives such details, but he does not think 
of mentioning his own presence when he takes no share in the transac- 
tions, unless to attest the truth of the narrative, which was not required 

St Luke's account, like St Matthew's, contains nothing which is not 
to be found in St Mark's, excepting the medical details, which it was 
natural for a medical man to inquire into and to notice. 2w€xofj.€in] is a 
medical term, and is the same as that used by the author of the Acts 
in describing the disease of the father of Publius, the chief man of 
Melita. nvper,^ ntyaXco (the gi-eat fever) is a technical term, which, we are 
told by Galen, physicians were wont to use, as well as the expression 
fTTurras iirauo) avrrjs, standing over her : see Walker's observations on the 
medical style of St Luke, Genf. Mag., June LS41. 

Mr Alford's remark on this passage, that the alteration of Kparrja-as r- 
x<t/). (he took her by the hand,) into (ttktt. tn avr. (lie stood over her,) " is 


utterly inconceivable," is one which I am not disposed to controvert, 
but it is such an addition to the account of a miraculous cure, which an 
inquiring physician, with the means of information which St Luke 
possessed, would naturally make. This, no doubt, forms a considerable 
portion of section viii. ; but if we compare that portion of Luke's 
Gospel, chap. iv. 31-44', with Mark i. 21-39, I must say, that to me 
the agreement is utterly inconceivable, except upon one supposition — 
namely, that both Mark and Luke have made use of a common 


Cures in the House of Peter, 

This section forms a portion of the above-mentioned passage. 
Mark's account is characterised by those repetitions and circumstan- 
tial details which distinguish the eyewitness from the historian. 
Strauss asks if Mark — meaning, as he tells us, the author of the second 
Gospel — waspresent on this occasion, {Life of Jesus, ii. 193.) The answer 
I have to give is, that he was; hence the autoptical detail that " all the 
city was gathered together at (before) the door," which is omitted by 
the other evangelists as not historical, but which, as Mr Alford justly 
observes, shows " the accurate detail of an eyewitness." The open 
space before the door of Peter's house is an interesting fact, and serves 
to identify it with that in which the paralytic was cured, and in which 
our Lord at this period resided. It will be observed that every notice 
of this house in the second Gospel is exactly in the terms in which a 
person would speak of his own house. He nowhere says directly that 
our Lord was resident in it ; but in the following section, 


in which we are told that Christ returned from Capernaum to preach 
in other cities of Galilee, Mark informs us that he rose very early in 
the morning, implying that he had passed the night in the house ; that 
" he went out," e^rjXdev, evidently meaning from the house, and departed 
to a solitary place, where he jsrayed ; that Peter and others went after 
him, for the purpose of pressing him to remain with them. This is not, 
indeed, expressed, but it is clearly implied in his answer, " Let us go 


iato the next towns, that I may preach there also, for therefore came I 

By a f»araphrastic translation, St Luke expresses in direct terms the 
object for which Peter, and they that were with him, "followed after 
him," and does justice to the motives which induced Simon, and those 
with him, to follow our Lord — an affectionate wish that he should 
not leave them. The mode in which Galilee is mentioned in the 
second Gospel, ds oXtj^ -niv TaKiXalav, "throughout the whole of Galilee," 
is precisely the manner in which a Galilean would express the wide 
extent of our Lord's preaching. 


The Leper Cleansed. 

We have here three translations of the same account. St Matthew, 
as usual, by avoiding repetitions, and words not absolutely necessary, 
expresses in fifty words what in the corresponding portion of Mark 
takes seventy words. St Luke avoids the repetitions, and mentions the 
extent of the disease in medical terms. Mr Alford rightly observes, 
on Mark's account of the miracle, "that it is evidently an original 
one from an eyewitness." 


The Paralytic Person Cured. 

Perhaps no portion of the Gospels throws more light upon the 
nature of the connection which subsists between them. Thus, the 
account in the second Gospel has all the characters of an autoptical 
memoir, full of minute, and, viewed as matters of history, superfluous 
details. The first of these I shall notice is, that the paralytic patient 
who was miraculously cured " was borne of four," verse 3. Now, if we 
suppose that we have the original account in the second Gospel, and 
that is the work of an eyewitness, we can easily understand how he 
came to notice the circumstance, and why Matthew and Luke, in using 
his account as an authority, should have omitted it ; but if, on the other 
nand, we assume that Matthew's account is that from which the other 
two are taken, it appears to me to be utterly imjjossible to account for 
its insertion. 


The crowd at the door of the house, which, we are told, was so great 
that there was no space sufficient for it, not even before the door, iMrjbe 
Tct Tvpos TTfv 6vpav, is an interesting autoptical trait, serving at once to iden- 
tify the scene of the miracle with the house of Peter, which, from the 
incidental notice in i. 38, we learn had an open space in front, which 
the owner very naturally spoke of as 7rp6s rf)v dvpav, " before the door." 
The manner also in which the house is mentioned, without the article 
" eis oiKov," appears to me as equivalent to the Latin expression domi, 
" at home," and therefore that which St Peter would very naturally 
use. Mr Alford, and after him Dr Bloomfield, render the expres- 
sion in doors : the former observes, " the eis combines motion with the 
construction, that he had gone home, and was there." Here, then, we 
have the author of the second Gospel terming Peter''s " home." I now 
come to a circumstance which to modern readers may appear extra- 
ordinary, but which Matthew takes no notice of, and which Luke 
only mentions incidentally ; — I mean that which relates to the manner 
in which we are told that the bearers of the paralytic introduced him 
into the house, by breaking through the roof, in order to bring him 
before our Lord. 

The sceptics of a former age, assuming that the construction of Eastern 
houses was like the European houses of the present day, tell us that such 
a proceeding was not only improbable, but must have been destructive to 
those who were belovf. Strauss, on the other hand, tells us that such a 
proceeding was unnecessary, and is at great pains to prove that it was 
quite as easy to enter an Eastern house by the roof entrance, via per 
tectum, as by that of the door, via ])er porta'ni, and therefore that the 
bearers, " regardless of the opening already existing, should uncover the 
roof, and let down the man through an aperture newly broken, is 
highly improbable."* Now, it is quite true that the access to Eastern 
houses by the roof entrance is as Strauss has represented it ; but he 
has not mentioned, what he probably did not know, that the horizontal 
aperture in the flat roof had necessarily a secondary roof or porch over it, 
to keep out the rain. The aperture may be compared to the cabin hatch- 
way of a ship, and the porch to the companion. The main roof is covered 
with cement, but, if my memory serves me right, the secondary roof is 
not unfrequently sloping, and covered with tiles. It is fitted to allow 
persons in an upright position to enter ; but we can easily conceive 
that it might not be fitted to admit of a person recumbent on a couch 

* Strauss, E. T., vol. ii. p. 312. 


■without removing the porch. The details respecting the difficulty of 
entrance have no necessary connection witli the miracle, and are in 
themselves intrinsically unimportant, for a few minutes might remove 
the tiles, and a few hours replace them ; they might, therefore, either be 
altogether omitted, or merely incidentally noticed. St Matthew, in 
accordance with his style of narration, has adopted the former plan, St 
Luke the latter. If, on the other hand, the original author of the second 
Gospel was not only present, but it was in his own house that the 
events took place, we can easily understand why he should have related 
such a circumstance. Mr Birks, in his remarks on this passage, {Ilor. 
Evang., 320,) very justly remarks, that although Matthew has omitted 
noticing it, he evidently alludes to it in the passage, "Jesus seeing 
their faith," which, he observes, " does imply the circumstance which is 
expressed by the other evangelists." No doubt he does : he leaves out 
that part of the passage which relates to the manner in which they 
entered the house as immateiial, but he notices the cu'cumstance of the 
patient lying on a bed. The passage in Mark, t6p Kpd^Sarov onov 5 napa- 
XvTiKos KaTfKfiTo, may be rendered thus, " The bed whereon the paralytic 
reclined:" that in Matthew, irapakvnKov em kXivtjs ^efkrjutvov, Si "paralytic 
laid on a couch." The passage is therefore not altogether suppressed in 
Matthew ; he selects the circumstance which indicates the helplessness 
of the patient, which, in point of fact, was all that was material. 

The translational phenomena in this section, although not numerous, 
are sufficiently so to prove that an original, in another language, must 
have existed, from which all the three evangelists took their accounts, 
which is obviously the same. It may, indeed, be said that there is too 
much verbal agreement to be the effect of perfectly independent trans- 
lation. I question if there is; but, admitting it to be so, it presents no- 
difficulty, for both Mark and Luke must have been acquainted with the 
previous translation of Matthew. There are passages in both their 
Gospels which prove this. We have, therefore, an obvious cause for 
verbal agreement in every case where it can be referred to the Gospel of 

I think it right to state that Dr Davidson has adduced this very 
section as a proof that Luke cannot have copied it from Matthew and 
Mark, (Introd. to N. T, i. p. 397.) He exhibits the three accounts in tab- 
ular arrangement, and prefaces the tables by the following remarks : — 

" In order to show the untenableness of this hypothesis in every 
form, we should be willing to take the corresponding narratives of the 
same event in two or three of the Gospels, and present them fully to 


the eye of the candid inquirer. Let him look at them just as they 
are — in their verbal coincidences, intersected by variations in every 
possible mode — and we doubt not of his decision against the one writer 
having another document, or two others, before him, and conforming 
his own Gospel, in some particular way, to it or them, with a certain 
object in view. Let us, therefore, present the three accounts of the 
healing of the paralytic man at Capernaum." 

I am quite willing to rest the soundness of my hypothesis on the 
conclusions to be legitimately drawn from the data selected by so able 
an opponent — protesting, however, that the mere fact of our being 
unable to account for every phenomenon would in itself be no valid 
objection in a case where, from its very nature, there must be so many 
circumstances which we have no means of explaining. In the present 
case, however, we can account for all the deviations from a literal trans- 
lation of the original of the second Gospel, as well as for the omissions 
and additions. At the very commencement of the section we have an 
omission on the part of St Matthew and St Luke, but it is that purely 
autoptical description of the crowd so natural in an eyewitness, but 
which conveys no distinct ideas to those removed by time or place from 
the scene of action. The people were so numerous that the space in 
front of the door would not contain them. The addition of St Luke, 
on the other hand, is one of extreme importance ; and we can easily 
understand how a careful investigator like St Luke should have made 
it. A mere crowd might have been ignorant, superstitious, or accom- 
plices in an imposture. The result of St Luke's researches was to show 
that the witnesses were not only numerous, but that they were hostile, 
and therefore not to Ije suspected ; and also, that they were perfectly 
competent to detect imposture, had such been attempted. They came 
from all the adjoining regions ; " and there were Pharisees and doctors 
of the law sitting by." 

The next deviation from a literal translation, in St Luke's account, is 
the employment of the technical and untranslatable verb TrapaXeXvuepos, 
which may be rendered ' labouring under paralysis." St Luke appears 
to me, on all occasions, to mention diseases professionally, but without 
affectation. This is followed by the paraphrastic addition, " And they 
sought means to bring him in, and to lay him before them ; " and he 
narrates, but without the details, the entry by the roof, through the 
tiling. The causes of the other deviations from the second Gospel are 
so obvious as to require no observation, except that the phenomena 
of the agreements furnish proofs that St Luke had the Greek Gospel of 


Matthew before him, as well as the Hebrew of Mark. In the first 
place, all the verbal agreements can be referred to the first Gospel, as 
the translational to the second ; and, in the next place, there is a 
circumstance noticed in the Gospel of Matthew, but not in the second 
Gospel, which has been adojjted by St Luke, namely, that the paralytic, 
after his cure, " departed to his own house" — (anrjXOfv ds tw oIkov airov, 
Luke V. 25.) 

This is a circumstance which must have been known to ]\Iatthew, 
for by all the three accounts he joined our Lord immediately after- 
wards ; and the mention of it unquestionably gives more completeness, 
and a more natural termination, to the narrative. Dr Davidson has not 
pointed out the discrepancies in the different nan-atives, which, in his 
opinion, would inevitably lead " a candid inquirer to decide against the 
supposition that one writer having another document, or two others, 
before him, and conforming his own Gospel to it or them, with a par- 
ticular object in view," could have written as St Luke has done. In 
answer, I would reply, that the imme(]iate object of St Luke was to 
communicate to a man of rank, and therefore we may suppose of a 
cultivated mind, an account of events ; and in order that he may be 
assured of their certainty, he takes care to ascertain that they took place 
in the presence of competent and unsuspicious witnesses. The changes 
made by St Luke are precisely such as might have been expected from 
a faithful and able historian. 


It may appear inconsistent with the supposition that the original 
of the sections in which the call of Matthew, and the events which 
took place in his house, are related, should be found in the second 
Gospel. But, in the first place, all that is related of Matthew might 
have been related by Peter, for we know he was present. The mention 
of the call of Matthew forms part of a passage beginning Avith the cure 
of the paralytic, and ending with the account of what took place in the 
house of ]\Iatthew. Now Matthew was not present at the cure of the 
paralytic, and could not describe it autoptically, as is done in the second 
Gospel ; but we have the same account in all the three Gospels, varied 
by additions and omissions, such as historians make on an original 
memoir. The notice respecting Matthew is so slight and incidental, as 
to have given rise to the supposition that he was not the author of the 


Gospel. It is just such as a humble-minded man would be glad to 
adopt in recording what was personal to himself, for it merely says he 
was called and joined. Writing at the distance of years, he uses the 
name he was known by as one of the twelve ; but instead of designating 
himself as Levi, the son of Alpheus, who was called Matthew, he speaks 
of himself as " a man named Matthew." Luke, on the other hand, 
seems anxious to do Matthew honour. He mentions the sacrifices he 
made, — " he left all ; " his exertions to entertain our Lord, — " he made 
a great feast in his own house ; " and he softens the expression "publicans 
and sinners " into " publicans and others." The autoptical opening of 
section xiii., " He went out again by the sea-side," is one of those 
incidental traits which agree so perfectly with the known features of 
the locality — a fishing village on the verge of a lake, and at the foot of 
a hill, and with no level ground which we hear of, except the open 
space before the door of Peter's house. Hence, when our Lord addressed 
the people, he either " went up to the hill," dve^r] els t6 opos; or, as in the 
present instance, " by the sea," napd rqv daXaa-a-av, or from a boat " in the 
sea," ev rrj daXaaa-rj. It is scarcely possible to suppose that such incidental 
notices could have been written anywhere but upon the spot, by an 

The additions by Matthew are words of our Lord, " Learn what it is, 
I will have mercy and not sacrifice." The omissions are mere repe- 
titions in the second Gospel ; thus, in verse 15, after "many publicans 
and sinners sat with Jesus at meat," he adds, " for they were many, and 
they followed him ;" and at verse 19, after the passage, " Can the chil- 
dren of the bride-chamber fast while the bridegroom is with them ?" he 
adds, " As long as they have the bridegroom with them, they cannot 
fast ;" and at verse 20, after "the days will come when the bridegroom 
shall be taken away from them, and then shall they fast," he adds, " in 
those days." Such repetitions, as Mr Alford observes, " sufficiently show 
the primary authority of this report " — (note on the passage.) They 
are characteristic of the style of an unpractised writer, and are omitted 
both by St Matthew and St Luke. 


These two sections refer to relaxations of the strictness of the Jewish 
observance of the Sabbath ; they are connected in each of the three 


It is only necessary to compare them in the original to see that they 
are different translations of the same originals, with peculiarities in 
each which I shall now consider. And first, with regard to the addi- 
tions in the Gospel of Matthew, they consist entirely of the words of 
our Lord, which he must have heard, and therefore the cause of their 
insertion is obvious. 

With regard to the omissions on the part of Matthew, they are 
merely the abbreviations of a historian, with tlie exception of the well- 
known text, "The Sabbath was made for man, and not man for the 
Sabbath." The explanation I have to offer is, that St Mark's statement 
contains both the facts and the inference ; the other historians consider 
it sufficient to give the inference. There are two additions made by 
St Luke, which at first sight appear to be autoiatical : the first relates 
to the time when the events recorded in these two sections took place — 
it was "on the second Sabbath after the first;" the other states that 
the disciples rubbed the ears of corn in their hands. The first does not 
occur in the earlier uncial MSS. ; but, assuming it to be genuine, it 
must be taken as a proof of St Luke's accuracy of research, and anxiety 
to ascertain the date, where it was possible. " Rubbing them with 
their hands " is, I believe, a paraphrastic addition ; the evangelist 
mentions what must have been done in eating ears of corn. This 
addition is quite in accordance with the graphic style in which this 
evangelist describes scenes, even where he was not present. 


The Pharisees Conspikb agaixst Christ. 

We have in this section an excellent example of the contrast between 
the autoptical and the historical. The account in the second Gospel is 
more than three times as long as that of St Matthew, and yet the latter 
contains not only ever3'thing which is of historical importance, but 
contains additions which are so. Both accounts begin with stating 
that the Pharisees, upon going out of the synagogue where our Lord 
cured the man with the withered hand on the Sal)bath, conspired 
against him ; St Matthew simply notices the conspiracy. Both evan- 
gelists state that our Lord withdrew himself Mark tells us where he 
withdrew himself to, which was of no historical consequence ; but he 
does not tell us why he withdrew himself, which was. Schleiermacher, 
in remarking on this passage, says, "Christ withdraws, one does not 



know why."* Now, Matthew, by a single word, exphiins the cause of 
his departure — it was because our Lord " knew," ymvs, of the conspiracy 
that he left the scene of it. St Mark then proceeds to inform us that 
our Lord withdrew to the sea, followed by a great multitude, particu- 
larises the different localities from whence the people came, tells us 
that there was a small boat ordered to be in attendance, although no 
use was made of it. 

The description of the multitudes, and places whence they came, 
sets before us more graphically than anywhere else in the Gospels the 
composition of the audiences to which the Lord taught, and whom he 
healed. " The repetition of nXrjdos nokv, (ver. 8,) is the report of one who 
saw the numbers from Tyre and Sidon coming and going." — Alford. 

St Mark states that our Lord cured many of their diseases ; St 
Matthew that he cured them all. There is here no contradiction, but 
the change is an important one. 

As no case of cure or dispossession is specified, we can see a reason 
why St Luke should have passed over the details of the second Gospel, 
contenting himself with noticing, in the following general terms, the 
conspiracy against our Lord, vi. 2 : — 

"And they were filled with madness, and communed with one 
another what they might do to Jesus." 


St Luke returns to the original, which contains the account of the 
ordination of the twelve a^postles, adding, from separate information, a 
circumstance to which he evidently attached importance, from his 
notice of it on this and other occasions, namely, that our Lord was 
engaged " in prayer." His list agrees with that in Mark, both in the 
order and in the names, with one exception : instead of Thaddeus we 
have Judas, and the two of the same name are classed together with 
their distinguishing appellatives. The change of name of Thaddeus into 
Judas no more affects the question of the connection of the passages, 
than does the difference of the names of Simon and Peter in the 
account of the cure of Peter's wife's mother, where Mark gives the 
name by which he Avas then known, in which he is followed by St 
Luke, whilst Matthew gives the name by which he was latterly known 

" £osay on Lulce, E. T., p. 90. 


— a practice so common in history as to require no illustration. St 
Matthew does not give the names of the apt>stles at the period of their 
ordination, but at that of their being sent forth. It is only, therefore, in 
the enumeration of the names that any agi-eement with the second 
Gospel can be expected to occur. Now, upon comparing the lists, there 
is an amount of agreement which can scarcely be accidental : with two 
exceptions, the names are arranged in the same order. The excejDtions 
are easily accounted for : he naturally places the name of Andrew after 
Peter, adding that he was his brother ; and he postpones his own name 
to that of Thomas, with which he is classed in all the three accounts. 
The surname Boanerges, given to the sons of Zebedee, was not required 
in a mere list of names, and is therefore omitted. 



The two verses, Mark 20, 21, are eminently autoptical. Matthew's 
translation is paraphrastic ; thus he explains the reasons of our Lord's 
address to his accusers, which was, that he "knew their thoughts." St 
Luke has taken his account from St Matthew's — that is, he has adopted 
his explanation — adding, to render the explanation clearer, that certain 
of them sought a sign, but gives it more concisely, avoiding the 
repetition "divided against itself." The neatness of the expression, 
"oiKos tm oiKov TrtWft," ver. 17, is lost in the English translation by the 
insertion of the word " divided." Indeed, I question if it could be given 
in the English language. St Matthew has made important additions, 
which have been adopted by St Luke ; I have given them in a separate 
section, p. 246. 


TuE Sin against the Koly Ghost. 

In til is section, from the neatness and conciseness with which St 
Luke renders the statements of the preceding Gospels, it is evident 
that he has had the Gospel of Matthew before him. 



Our Lord's Relations sekk Him. 

St Luke's account, although the shortest, not only contains all that 
is essential, but renders the narrative clearer by an explanatory remark. 
In the original of the second Gospel we are told that our Lord's rela- 
tions sent a message to him, which the multitude by whom he was 
surrounded repeated to him ; but we are not told why they did not 
themselves address him. St Luke supplies the reason, by saying, 
" they could not come at him for the press " — a circumstance which, 
although not expressed, may be gathered from the expression in Mark, 
"the multitude sat about him," ver. 32. St Matthew supplies the 
information that it was to his disciples that our Lord applied the words, 
" Behold my mother and my brethren ! " 


Introduction to the Parables. 

St Luke's introduction is short and historical. St Matthew gives an 
abridged translation, leaving out the repetitious. 


Parable of the Sower. 

The nature of the connection in this section is sufficiently obvious. 


Parable of Light under a Bushel. 

St Luke omits the proverbial expressions, "He that hath ears to 
hear, let him hear," and " With what measure ye mete, it shall be mea- 
sured to you again," having given them elsewhere ; otherwise, the trans- 
lational aoTcement is obvious. 



The former of the parables given in these sections, being peculiar to 
Mark, requires no comment. The parable of the mustard seed ends 
with Mark iv. 32. At this point Matthew introduces the parable of 
leaven hid in meal, and then inserts Mark's conclusion. Here, as 
almost everywhere else, we have evidence that St Luke made use of 
both the preceding Gospels : thus, it is only in the first Gospel we hear 
of the branches of the tree. St Luke adopts the very words ; but 
where he agrees with Mark he uses synonyms, or, in other words, gives 
an independent translation of the same original. 


Christ Stills the Tempest. 

Perhaps none of the sections is so instructive as the present. We 
have here the whole case before us, without any disturbing cause to 
perplex us, such as additions on the part of St Luke drawn from 
sources which are unknown, or from the complication arising from the 
fact that St Matthew has, in the first place, made use of the original of 
Mark with additions of his own, and that St Luke has availed himself 
either of the language or additional circumstances of Matthew's Gospel. 
Here we have, in the two first Gospels, two original accounts of the 
event which furnish the whole of the data from which St Luke has 
drawn up his. One of these accounts we still possess in the Greek 
Gospel of St Matthew ; the other we only have as we have the remain- 
ing works of Irenaius, in what we have the best giounds for believing 
to be a literal and f;iithful translation. 

I shall begin with tlie translational phenomena, because I am here 
met by opposing arguments, which I must answer as well as I am able. 
Mr Birks, in his Horce Evangelicce, lias noticed my hypothesis in the 
following terms : — 

" Another hypothesis has been lately proposed by Mr Smith, in his 
valuable and conclusive work on the voyage and shipwreck of St Paul — 
that St Mark has merely translated an Aramaic original written by St 
Peter, and that the Gospel of St Luke is later than this original and 
the Greek G ospel of St Matthew, but earlier than the translation ; so 


that it bears to St Matthew a verbal resemblance in many parts, and is 
elsewhere related to St Mark as two versions from the same original. 
The passages appealed to in evidence are the accounts of the storm, 
and of the healing of the ruler's daughter, Matt. viii. 23-27 ; ix. 18-26 ; 
Mark iv. 35-41 ; v. 22-43 ; Luke viii. 22-25, 41-56. 

" The real evidence, however, even in these selected portions, appears 
adverse to such a view. In Luke viii. 22, the two clauses are modified, 
one from Matthew and the other from Mark ; but the former is not a 
verbal copy, and the latter is not a varied translation, but a copy with 
an added circumstance, and where a provincial idiom has been removed. 
The phrase, ' a squall of wind,' is verbally the same as in Mark, and 
the sea in St Matthew is paraphrased by the lake in the third Gospel. 
The words, 'they were filled' and 'were in jeopardy,' are neither a 
transcript nor a varied translation from either, but a new and distinct 
phrase, less dramatic and more historical. In verse 24, the exclamation 
at the close, St Matthew and St Mark agree more closely with each 
other than either of them with St Luke. Similar remarks will apply 
with equal truth to the narrative of the cure ; and thus the very pas- 
sages on which the conjecture has been founded serve really to dis- 
prove it. In other passages, its entire inability to account for resem- 
blances and variations will be still more apparent." — P. 52. 

In reply to those objections, I would observe that, except upon one 
point, Mr Birks' own conclusions, drawn from the passages in question, 
are precisely the same as those which I had arrived at. They are — 

1st." That St Luke had made use of both the preceding Gospels in 
his account of the miracle of stilling the storm on the lake. In this 
Mr Birks agrees with me. 

2d. That the Gospel of Matthew was in Greek. In this also Mr 
Birks agrees with me. 

3d. That the Gospel of Mark was in another language when made 
use of as an authority by St Luke. It is upon this point, and this 
point only, that in the present case there is any difference between us. 
Now, had it been my only object to prove that the Gospel of Mark was 
a translation, this section is one of the last which I would have selected, 
because, from the manner in which St Luke has drawn up his account, 
there is of necessity not much translation in it. For such a purpose I 
would have selected passages peculiar to Mark and Luke, such as the 
parable of a light under a bushel, or the vddow's mite. But that no 
objection coming from such a quarter may be overlooked, I shall follow 
^those made by Mr Birks in detail. He states that, in Luke viii. 22, the 

SECTION XXViir. 033 

two clauses are modified — one from Matthew, and the other from Mark ; 
" but the fomier is not a verbal copy, and the latter is not a varied 
translation." As we are agreed respecting the connection between St 
Luke and St Matthew, I shall confine myself to the clause which St 
Luke has taken from St Mark. Now, in that verse, line 5, E. T., " He 
said unto them," is rendered, " koI elrrfp Trp6s avroiis ■" but in Mark iv. 35, 
line 2, it is rendered Xeyn dvTo'ts. Here, although the meaning is the 
same, every word is different. This surely is a translational difference. 
Jn the following verse, viii. 23, the phrase which I translated " a squall 
of wind," XoiXoa// (IfffMov, is the same in both Gospels ; but such agi'ee- 
ments occur in every independent translation, and prove nothing. But 
the effects of the squall — namely, to fill the boat — are translated by 
different words having the same meaning. In Mark it is yeixiCeudm, in 
Luke a-vvenXrj^ovvTo. The qualification, " and were in jeopardy," Ka\ (ikw- 
Svvevov, has no connection with the preceding word. It is, it is true, a 
historical addition, but it would have been equally so had the preced- 
ing verb been yefii'C'^. instead of a-vfinXrjpoo)- In verse 24, we find in each 
of the three Gospels a different translation of tlie title given by the 
disciples to our Lord, which in the original was, doubtless. Rabbi, 
Rabbi.* In like manner, in the explanation at the end of the section, 
it is quite true that '•' St Matthew and St Mark agree more closely with 
each other than either of them with St Luke ;" but the reason is obvious. 
St Luke paraphrases the Hebraism of calling the lake " the sea," into 
"water;" but all the three evangelists translate the words differently. 
I cannot admit that these phenomena are " adverse to my view," 
namely, that ^fark is a translator ; nor have I met a single passage, in 
those sections which are peculiar to Mark and Luke, that leads me to 
suppose that St Luke ever saw the Greek version of the second Gospel. 

Believing, therefore, that my views on this particular point are not 
at all shaken by the objections of Mr Birks, 1 am glad to think that 
upon every other point in this section they are confirmed l)y the con- 
clusions which he has arrived at. Setting aside the question of the 
original language, I proceed to questions on which we agree. In the 
first place, it is quite impossible that either Matthew or Mark can have 
taken their accounts from Luke ; on the other hand, there is not one 
word in Luke's account which is not to be found in one or other of the 
other two. 

The details given by St Mark, which St Luke has not adopted into 

* The .Tews were in the habit of raising the import of titles of honour by reduplication. St 
Luke's reduplication is probably a literal translation.- See Campbell's Dissertalioms, i. 262. 


his account, are indeed interesting and graphic, and bear the strongest 
internal evidence of being the production of an eyewitness ; but they 
are only autoptical, not historical : they are precisely what a Galilean 
fisherman would naturally have recorded, but not what a subsequent 
historian would have adopted into his narrative. According to Mark, 
the storm took place on the evening of the day on which our Lord 
delivered the sermon of parables ; according to Matthew, it took place 
on the evening of the day in which Peter's mother-in-law was cured. 
The two accounts, therefore, do not exactly synchronise. St Luke, with 
both accounts before him, contents himself with saying that it took 
place " on one of the days ; " he leaves the date uncertain, not 
because he was ignorant of what the other evangelists had written, as 
many commentators suppose, but because, being acquainted with them, 
he perceived the difference ; and by stating that it took place " on one 
of the days," eV fxia t^v Tjixepmv, ver. 22, he may be said to agree with both 
authorities. The mention of the embarkation in Luke is taken from 
Matt. 23. 

Our Lord's command to his disciples, "to 'cross' to the other side," 
fls TO nepav, given in Matthew and Mark without any explanation, indi- 
cates very strongly, not only that the authors were Galileans, but that 
they were resident on the western side of the Lake of Gennesareth at 
the time they originally wrote their accounts. St Luke takes care to 
explain that it was the other side of the lake. 

In Mark iv. 36 we have one of those passages which none but an 
eyewitness could have written. We are told, that after dismissing the 
multitude they took our Lord, «? rjv, " even as he was," into the boat. 
What is the meaning of the expression, " even as he was V We may 
conjecture that it was without preparation, but we are left in ignorance 
of what kind of preparation. The particular circumstances attending 
this embarkation were probably unusual, and naturally noticed at the 
time when explanation was unnecessary ; but who would think of add- 
ing it to a previously existing narrative ? The notice of the boat, and 
of other boats being in company, although we are not told what boat it 
was, and although we hear no more of the other boats, are circum- 
stances mentioned simply because they made an impression upon the 
writer ; but they have no connection with the main fact, except juxta- 
position of time and place. But if, however, written by an eyewitness 
and a fisherman, they are peculiarly characteristic, for the appearance 
and motions of other vessels always excite a degree of interest in sea- 
men which a landsman cannot understand. Now, the whole of the 


description of the storm in ^lark exhibits the familiarity of the writer 
with the incidents of hike navigation ; hence the clearness and precision 
of the narrative. A particular kind of squall, the tornado, produces a 
violent agitation of the surface ; this is not mentioned in Mark's 
account, but we are told of its effects. " A sea struck the boat, and 
filled it." A strong expression, requiring, as Dr Bloomfield well ob- 
serves, qualification. St Luke, in his account, supplies the qualification 
by adding the words, tal eKivbwfvou, and " they were endangered." St 
Matthew's account wants the professional familiarity with the subject 
which we find in Mark ; but that very want of familiarity leads him to 
notice what a seaman would pass as a matter of course, the violent agi- 
tation of the smface ; and thus the miraculous nature of the event is 
more clearly brought out. A sudden cessation of the wind may admit 
of a naturalistic explanation ; nothing but suspension of the laws of 
matter could have accounted for the instantaneous cessation of the 
undulations of the surface. No other writer in the New Testament 
makes use of the word \al\a\lr, " squall," or rather tornado, except Luke 
in his account, evidently taken from this, and Peter in his second 
epistle ; and there, as here, its introduction indicates the profession of 
the author. The effects of such a squall upon the clouds furnish a vivid 
image to a person in the habit of watching the effects of the winds, as 
every one navigating under high land invariably does. St Peter makes 
use of it, in his second epistle, by comparing those holding heretical 
opinions to " clouds that are carried by a tempest," or rather " driven 
by a tornado," inro \alXanos iXavvofievai, iL 17. It is interesting to find St 
Jude making use of the same figure, evidently, as I think, quoted by 
memory from St Peter. He paraphrases the nautical term, XaIXa\/^, into 
nepKpepnfiepai, " Carried about ;" he remembers the word uwSpoi, " without 
water," but forgets the wells, and applies it to the clouds, ver. 12. 
Cowper makes use of the same image — wells without water. 

" Dropping buckets into empty wells, 
And growing old, and drawing nothing up." 

Ta<sk, iii. V. 189. 

But quotations from memory are seldom correct. I find the very 
same lapse of memory, in a quotation of the above lines, in the Times 
of 1st May 1850. They are quoted thus — 

" Dropping empty buckets into wells, 
And growing old in drawing nothing up." 

Were it a question whether the Task or the article in the Times was 
first written, the nature of the change in the quotation would decide it. 


Let it not be supposed that sucli a lapse of memory is inconsistent with 
apostolical inspiration. Paul forgets his parchments at Troas, forgets 
for a moment that he had baptised any of the Corinthians but Crispus 
and Gains, and actually founds an argument on the omission ; but 
in the act of writing, recollects that he had baptised " the household of 
Stephanas/' and adds, " I know not whether I baptised any other." 

To return to the parallel passages. It will be observed that the 
descriptions of the storm in Matthew and Luke are quite as character- 
istic of the author as is that in Mark or Peter. Matthew is a landsman ; 
he is more struck, as all landsmen are, with the agitation of the water 
than the force of the wind — a peculiarity of which we have another 
example in the miracle of Christ walking on the sea, xiv. 23, (see p. 84,) 
and he uses the same word, aeio-/u6s, (ver. 24,) to describe it which he 
does to describe the disturbance of an earthquake, (xxvii. 54.) He tells 
us, that the effect was to " cover the boat with the waves," — a vague 
expression with regard to the boat, but which marks strongly the effects 
which the storm produced on the water. St Luke's account, on the 
other hand, although evidently taken from that in Mark, exhibits in a 
striking light his qualifications as a historian, and the identity of author- 
ship with the account of the voyage of St Paul. He begins with the 
nautical expression, which has been cut in two by the division into 
verses — dvl]x6'i(Tav nXeovrcov 8e, which may be rendered, " they shoved off, 
and when under way." There is nothing equivalent to these terms 
in the other accounts ; but it is obvious from the context that it was 
after they shoved off, and when under way, that our Lord fell asleep. 
St Luke, writing historically, notices the circumstance when it hap- 
pened — the other evangelists not till it was observed. The terms he 
uses in describing the storm marks his caution as a historian, and his 
accuracy as a scientific observer : the author of the second gospel seems 
to want words to express the force of the gale, and the perfect stillness 
which ensues, and uses the intensitive term, /xeyaX??, " great," to both ; but 
the word \ai\a\lr implies the maximum of intensity, and yoX/pj?, " a calm," 
its total cessation. The adjective, great, is therefore in either case un- 
necessary ; but not only does St Luke describe the term cautiously, but 
with scientific accuracy. The term XaiXaif/ implies a strong wind, modi- 
fied by the configuration of the land. In a lake such as that of Tibe- 
rias, surrounded by high land, it " comes down " upon the lake. The 
effects of the storm are related in Llark with the circumstantiality of an 
eyewitness, the professional accuracy of a fisherman, and the repeti- 
tions of an unpractised writer. We are told that a sea struck the boat 


and filled the boat,* tls m nXoiou coo-re ytyLi^euBai. to ttXoiov. This detail is 
omitted by St Luke, as implied in the context ; but the required quali- 
fication is expressed, (Kivbxivfvov, "they were in danger," 

The next notice in the gospel of Mark is still more autoptical, for it 
tells us that our Lord was asleep at the stern, upon the npoaK€(f)dXaiop, or 
" seat cover," as the term is explained by Hesychius, a sheepskin with 
the fleece, which, when rolled up, served as a pillow. The author of 
this gospel must have been on board, to have described so minutely the 
part of the boat, and of its furniture, where our Lord reposed ; such 
notices, although interesting and graphic, are unhistorical, and are 
therefore passed over by St Luke. The remaining portions of the nar- 
rative appear to be independent translations of the same original. 
Matthew describes the effect of the miracle upon the disciples as that 
of " wonder." In Mark it is said to be " fear," and, with his usual tau- 
tology, he tells us that "they feared with great fear," i^o^Br^aav (f)6€ov 
fifyav. St Luke, while he avoids the repetition, combines both terms 
in the expression, " fearing, they wondered", (l)o€T]6fVT€s be idavfxacrav. 

In the foregoing account St Luke has, without entering into circum- 
stantial details, narrated everything that is of historical importance. 
This section may be termed the normal exemplification of the author- 
ship and connection of the three Gospels ; the examination leads to the 
following conclusions : — 

Ist The authoi's of the two first Gospels were Galileans, and resident 
on the western shore of the lake. This is proved by the provincialisms, 
especially by the strongly marked one of calling the eastern side of the 
lake, TO TTtpav, " the other side," without saying of what. 

2c?. The original accounts must have been written whilst our Lord 
and his disciples were yet in Galilee ; for even Galileans would not use 
such language anywhere but in Galilee. 

3cZ. The original author of the second Gospel was in the boat, and 
familiar with the navigation of the lake. 

'^tlc. The author of the first Gospel was not in the boat, and was not 
familiar with navigation. 

bill. That Luke made use of the Gospel of Matthew in Greek, and of 
Mark in Hebrew. 

• The second mention of the boat does not occur in the Te.rtua Ixecef'tus ; it does, how- 
ever, in the earlier MSS., and is quite characteristic of Mark's st} le. 




This, in all the three accounts, is a continuation of the former sec- 
tion ; but here both Matthew and Luke have made use of the original 
of Mark. Matthew has, however, added to it that there were two 
demoniacs cured, whilst the others only mention one. As Matthew, by 
his own account, joined our Lord immediately after this miracle, the 
circumstance must have been known to him ; the difficulty, in this case, 
is not how Matthew should have inserted the account of the second 
demoniac, but how it should have been omitted in the original. We 
have seen that the author, writing as an eyewitness, describes events 
less with regard to their intrinsic importance, than to the impression 
made upon him at the time. It is quite true that the miracle is as 
great, when worked upon the least remarkable, as upon the most 
remarkable individual, but the impression on a spectator is very dif- 
ferent. One of the demoniacs was an extraordinary one, as appears 
from the description of the one named Legion, in Mark. We can 
understand how the beholders should have been so much impressed 
with it, as to have described the miracle as the cure of " Legion." 

The addition is quite characteristic of Matthew. We meet with a 
case exactly parallel in that of Bartimeus, (Sect. Ivii. p. 141.) I cannot 
help thinking that this peculiarity results from his habits of professional 
exactness. He is accustomed to record unimportant, as well as impor- 
tant matters ; and, in as far as he is personally concerned, it is as essen- 
tial to record the least important as the most important. In recording 
miraculous events, he seems to have retained these habits. Thus, in 
addition to the above-mentioned instances, we find that when Mark enu- 
merates the numbers of the men, Matthew takes care to add, " besides 
women and children." When Mark tells us that our Lord cured 
" many," Matthew tells us that he cured " all." 

Matthew's additions in this section consist of facts ; his omissions, of 
autoptical details. Luke, on the other hand, adheres more closely to 
the original authority — but also with characteristic peculiarities. The 
first of these is the nautical term, "(careVXeuo-ai'," which describes their 
arrival at the country of the Gadarenes ; the next, is the information 
that it was over against Galilee — meant, no doubt, for Theophilus, and 
showing that he was a stranger to the localities in Judea so described. 


In the next verse (27) we have what may be termed an equivalent 
translation. In Mark we are told that our Lord went out from " the 
ship/' €K Tov nXoiov ; in Luke, that he went out " to the land," e'nl r^v y^i/. 
We have, farther on, what I believe also to be an equivalent transla- 
tion. According to Mark, the devils besought our Lord not to send 
them e^o) T^y x"P"^i which is rendered, " out of the country," but Avhich, 
I think, should be rendered, "otf the land;" and St Luke gives the 
same meaning less ambiguously, eh tijv titvaaov, "into the deep." St 
Luke improves the arrangement in the description of the demoniac : in 
other respects, the relation of his narrative to that of St Mark is that 
of an independent translation of the same original. 


The Raising of tue Dauguter of Jairus, and Cure of the Issue 

OF Blood. 

Matthew inserts the account of his joining our Lord immediately 
before the miracle recorded in this section, which is probably in its true 
chronological order. If so, it must be antedated by the other evange- 
lists. We rarely can assign a reason for such deviations from the order 
of time ; in the present instance I think we can — it naturally pre- 
ceded the catalogue of the twelve apostles. His account affords internal 
evidence that he writes from his own observation, at least in that part 
of the transactions in which he was separated from Peter ; for in that 
portion of the naiTation in which events in the inside of the house of 
the ruler where Peter was, but where Matthew was not, are related, the 
autoptical details are to be found in Mark ; but in that which refers to 
those on the outside of the house, they are to be found in Matthew — 
whose account, however, ceases to be independent from the time our 
Lord enters the house, where he takes up the original narrative at ver. 
39, " And when he was come in," &c. 

Here, as in the account of the storm on the lake, St Luke incor- 
porates into his account the original information furnished by each of 
the preceding evangelists, and when he copies St Matthew's account he 
does it in the same lanyiuige. Thus, whilst in Mark we are told that 
the woman with the issue of blood touched our Lord's garment, St 
Matthew mentions the particidar part of the garment in the following 

words, TTpoaiKdovcra nnitrBtv rj'^aTO tov Kpaantdov tuv IfUiTiov avTOv, IX. 20, " ap- 
proaching behind him, she touched the hem of his garment," which 


words are exactly copied by St Luke.* In St Mark the words are, 

iXdovaa iv tm o^Xm orrLcrdev ij-^aro tov iixaTLov avrov, " COming behind in the 

crowd, she touched his garment.'" In like manner, St Luke copies the 
words, edpcrei. duyarr^p, "' take comfort, daughter," which are found in 
Matthew, but not in Mark. The tumult at the house of Jairus was a 
circumstance well calculated to fix the attention of eyewitnesses. St 
Matthew's account, like that in Mark, is autoptical, but it is independent, 
for he notices the presence of the minstrels — a circumstance peculiar to 
him. There is another proof that, in the earlier part of the narrative, 
Matthew's account is an independent one : according to him, the ruler 
informed our Lord that his daughter was dead ; according to the others, 
that she was dying. This arises from the concise manner in which he 
writes. The information that she was actually dead followed the ruler : 
the details of the message are given in Mark and Luke, but not in 

It is not necessary to go over the whole of the narrative in detail. 
It must be obvious that St Luke's agreement with St Mark's account is 
translational, and that his additions are either taken from Matthew, 
or are paraphrastic. The notice that the ruler's daughter was an only 
daughter is no exception ; for both in Matthew and in Mark the article 
is used the first time she is mentioned, which implies that she was an 
only daughter. 

In St Luke's notice of the cure we recognise the pen of a medical 
man ; it is couched in short, precise, and, as Dr Friend observes, 
medical language. -f- 

There is in this section an interesting display of professional feeling, 
combined with the most scrupulous fidelity in adhering to the facts of 
the case. In Mark's account of the woman with the issue of blood, 
ver. 26, it is said that she "had suffered many things of many physi- 
cians, and had spent all that she had, and was nothing better, but 
rather grew worse." This is expressed even more strongly in the origi- 
nal than in the translation, for danainja-aaa implies that she had squan- 
dered or thrown away her money on physicians — language which tends 
to an imputation on the profession in general. St Luke, in his state- 

* Bishop Marsh, speaking of the sections where all the three evangelists agree, saj's, 
" In no one instance does St Mark fail to agree verbally with St Matthew, where St Luke 
agrees verbally with St Matthew."— (On the Oi-igin of the Gospels, p. 151 .) This is one of the 
exceptions to this rule — I find several. 

t Lucse vcro plirasis ut magis medica ita siniplicior ct corrcctior. — Jlist. Mcdcc'u^a, 

p ioH. 


ment, gives the facts without the slightest suppression, but, at the same 
time, without implying blame to the physicians ; according to it the 
woman had spent all her living on physicians, "neither could he cured 
by any." 

In this section, and the two preceding, the narratives of Mark and 
Luke run parallel. Schleiermacher, in his essay on the Gospel of 
Luke, endeavours, and in this case with success, to point out where its 
author begins and ends the insertion of previously existing documents. 
He observes that the portion included in sections 28, 29, oO, forms a 
new narrative, not connected with that which precedes or follows, 
beginning at viii. 22, and terminating at ver. 56 ; thus arriving, by 
independent reasoning, at the same conclusion as that to which the 
present comparison has led me. 

The autoptical character of the second Gospel is attributed by 
Strauss to what he calls tlie second function of the legend, or 
that of embellishment. He remarks on the cure of the ruler's 
daughter : — 

"That Jesus, if he said anytliiug when recalling a girl to life, made 
use of some such words as rj nais eyeipov, ' maiden, I say unto thee, arise," 
the most remote narrator might imagine ; and to regard the Tcditha 
cumi of Mark as an indication that this evangelist drew from a 
peculiarly original source, is to forget the more simple supposition that 
he translated these words from the Greek of his informant, for the sake 
of presenting the life-giving word in its original foreign garb, and thus 
enhancing its mysteriousness, as we have before observed with reference 
to the e00o^a, in the cure of the deaf man. After what we have seen, 
we shall willingly abstain from finding out whether the individual who 
originally furnished the nan-ative in Luke were one of the three confi- 
dential disciples, and whether the one who originally related it also put 
it into writing — a task to which only the critical acumen of Schleier- 
macher is equal." * 

Let us now see the conclusion the "critical acumen of Schleier- 
macher " leads him to. Speaking of this miracle, he says, — 

" When we proceed to the last incident, the reanimation of the 
maiden, and observe with what unreserved minuteness, and in how 
unaltered a tone even, those circumstances are related which could 
come within the immediate knowledge of none but Peter, John, or 
James .... if, I say, we take all this into accoimt, we can scarcely 

• Li/c of, ii. 353. 


do otherwise than refer our whole accounts to one of the three 
disciples.''' * 

Nothing, certainly, can be a stronger proof of the admirable clearness 
and skill with which St Luke constructs his narrative, than the infer- 
ence that so acute a critic as Scleiermacher here draws from it, and who 
concludes his analysis of the Gospel thus : — "He is, from beginning to 
end, no more than the compiler and arranger of documents which he 
found in existence, and which he allows to pass unaltered through his 
hands."— P. 311. 

Had we no other data to go upon but those to which Schleiermacher 
has chosen to limit himself, we might have been led to the same con- 
clusion, because in very many instances St Luke does give the ijpsis- 
sima verba of apostolic eyewitnesses. He does so whenever the matter 
is purely historical ; he has none of the vanity of authorship, and does 
not think it necessary to alter the language of an apostle, in order to 
appropriate to himself the merit of originality — his sole object is to 
convey the truth to his readers, without giving a thought to his own 
literary reputation. Let us now compare the passage which, according 
to Schleiermacher, must have been taken from the narrative of an eye- 
witness, " committed to writing very shortly after, while the impression 
was still fresh and vivid," -f- with that in the second Gospel, and ask 
which is the original ; or, in other words, which is the autoptical and 
which the historical account of the event. 

In Mark it is thus related : — 

" When he had put them all out, he taketh the father and the mother 
of the damsel, and them that were with him, and entereth in where the 
damsel was lying. And he took the damsel by the hand, and said unto 
her, Talitha cumi ; which is, being interpreted. Damsel, I say unto 
thee, arise. And straightway the damsel arose, and walked ; for she 
was of the age of twelve years. And they were astonished with a great 
astonishment. And he charged them straitly that no man should know 
it ; and commanded that something should be given her to eat." 

In St Luke : — 

" And he put them all out, and took her by the hand, and called, 
saying, Maid, arise. And her spirit came again, and she arose straight- 
way : and he commanded to give her meat. And her parents were 
astonished : but he charged them that they should tell no man what 
was done." 

Who can doubt which of these two accounts is the original ? 

* Efsatj on Luke, E. T., p. 1^5. t Ibid. p. 136. 



Christ rejected at Nazareth. 

Accounts of our Lord's rejection at Nazareth are given by all the 
three evangelists. That of St Luke is the fullest, but being indepen- 
dent of either of the others, cannot be classed amongst the documentary 
parallel passages ; the other two accounts are evidently taken from the 
same original — Matthew's, as usual, being the most concise. 


The Apostles sent forth. 

St Matthew here retrospectively gives the list of the apostles, and 
adds, verses 12 and 13, words of our Lord. St Luke also adds in ver. 2, 
that the apostles were to preach as well as to cure. He gives great 
neatness to the original expression, " there abide till ye depart from 
thence," by rendering it, " there abide, and thence depart.'^ 


Herod desires to see Jesus. 

St Luke adds that Herod wished to see Christ, and Matthew that it 
was to his servants that Herod addressed his observations ; otherwise, 
the agreement is translational. 


John imprisoned and beheaded. 

It is sufficiently clear that in Mark we have the original memoir. The 
verbal agreement arises probably in part from Mark's having, to a certain 
extent, availed himself of the previous translation of Matthew. 



The Return of the Apostles, and the Miracle of feeding Five Thousand. 

These two sections follow each other in all the three Gospels. The 
former may be accounted the introduction to the latter. Luke and 
Matthew, writing historically, leave out the circumstantial details given 
by Mark. The reading in Luke, which has been adopted by Tischen- 
dorf, states in general terms that our Lord, Caking the apostles, jour- 
neyed to Bethsaida, not to " the desert of the town of Bethsaida," as in 
the received text. According to this reading, the miracle was wrought 
in the desert place to which our Lord invited the disciples to "rest 
a while," and probably to take their meal, which the crowd of comers 
and goers prevented, Mark, vi. 31. We thus get quit of the difficulties 
of supposing that Luke meant one Bethsaida, and Mark another. 


Christ walks on the Sea. 

In the relation of this miracle, we find, as in the stilling of the tem- 
pest, Matthew's attention dravni to the waves, Mark's confined to the 
winds ; — the one mode of viewing the event characteristic of a lands- 
man, the other of a seaman. St Matthew clears up an ambiguity, 
according to Mark, v. 54, " When they were come out of the ship, they 
knew him ; " but we are not told who knew him, and none are pre- 
viously mentioned but the disciples. St Matthew informs us that it 
was " the men of that place," ver. 35. 


Jesus reproves the Pharisees. 

We have here what I consider to be an editorial addition, by St Mark, 
to the original memoir explaining Jewish customs, evidently meant for 
Gentiles ; and which, not being in the original, does not occur in St 
Matthew's account. 



Cure of the Syrophenician Woman's Daughter. 

Matthew's account is partly taken from Mark, but part of it is 


Four Thousand fed with Seven Loaves, &c. 

Independent translations of the same original, with the characteristic 
addition by St Matthew, that there were women and children besides 
the men. Dr Davidson cites this section as a proof of the untenable- 
ness of the hj^othesis that one evangelist made use of the work of 
another, (Introd. to N. T., i. p. -iOO,) but has not stated his reasons with 
respect to the examples adduced. I can see none. 


The Pharisees seek a Sign, and the Leaven of the Scribes and Pharisees. 

Translations of the same passage by Matthew and Mark. Matthew 
omits the purely autoptical circumstance mentioned by Mark, viii. l-i, 
that there was only one loaf in the ship, and inserts words spoken by 
our Lord in verses 2, 3, and 11. 


Peter Confesses Jesus is the Christ, and Jesus Foretells his Sufferings. 

Translations from the same original. Luke omits the rebuke to 


The Transfiguration. 

" Here again, Matthew and ]\Iark's accounts seem to have one and 
the same source. They have deflected from it, and additional particu- 


lars have found their way into our text. Luke's account is from a 
different source. If we might conjecture, Peter has furnished the 
accounts in Matthew and Mark : this latter has been retouched, per- 
haps, by himself." — Alforcl. The italics are Mr Alford's. I am glad 
to quote this critic, because, starting with an adverse theory, his own 
sagacity is continually forcing him to adopt what I conceive to be the 
true explanation. Luke's account is unquestionably in part indepen- 
dent of the other two, evidently derived from an eyewitness, and, if I 
may be allowed to conjecture, " delivered" to him by John, which may 
account for the omission of an account of it in his Gospel. If the 
retouching be by Mark, he must be the least original of the two, 
(Matthew and Mark.) To me it appears that the omission of the 
homely comparison of the brightness of our Lord's raiment to the 
whiteness produced by a fuller, by Matthew and Luke, indicate that 
the retouching was on their part. 


Christ's Discourse after the Transfiguration. 

Matthew continues to adhere to the original. His improvement of 
the arrangement, by postponing the notice of our Lord's sufferings, is 
obvious, as well as the reason of his omission of the private opinion of 
the apostles respecting the resurrection. 


Christ casts out a deaf and dumb Spirit, and foretells His Sufferings. 

The accounts of Matthew and Luke are concise and historical. Where 
they tally with Mark, and with each other, the connection is transla- 
tional. Luke, as in the case of the ruler's daughter, states that the 
child was an only son : this is probably indicated in Matthew and Mark 
by the article, or it may be the result of his own research. 


The Disciples contend who should be greatest. 

Both JVIatthew and Luke are concise and historical. Matthew's inser- 
tion, verses 3 and 4, are words of our Lord, and therefore important. 



Jesus enters Judea, and is questioned about Divorces. 

The arrangemeut in the two accounts differs, but the matter is the 
same. Matthew's arrangement is the most regular. He first states the 
facts, anil then the inferences — an improvement on Mark's, and, there- 
fore, last written. 


There is more verbal agi'eement between Mark and Luke in this than 
in any other section. It is not probable that the one who wi'ote last 
was ignorant of the work of his predecessor, and may have been influ- 
enced by his recollections of his translation ; although I do not suppose 
he made intentional use of it, as he did of Matthew. 


Christ's Answer to the rich Young Man. 

Matthew's addition, xix. ver. 28, consists of words of our Lord. Mark, 
X. 24, is peculiar to that Gospel ; but it is a repetition of what occurs in 
the preceding verse, and in ver. 26. We can see, therefore, a good rea- 
son for its omission in Matthew and Luke. 


Christ again foretells His Sufferings. 

Luke treats this section historically, avoiding the repetitions. Thus, 
it is unnecessary to say they were going up to Jerusalem, at the com- 
mencement of the narrative, for our Lord himself mentions it in ver. 31. 


The ambitious Request of the Sons of Zebedee. 

Mark does not inform us that the request was originally made 
through their mother ; but, in the first place, it is obvious that our Lord 


addressed himself to them, ver. 39 ; and, in the next place, the circum- 
stance must have been known to Matthew. Mr Alford admits that the 
accounts must have come from one source, but adds, " Even here, how- 
ever, slight deviations occur, which are unaccountable, if the one had 
actually before him the writing of the other." This is true ; but they are 
both translated from the same original — hence the slight deviations. 


Cure of the Blind near Jericho. 

There are two difficulties in this section : the first, that Matthew 
mentions two blind beggars, the others only one ; — the second, that Luke 
states that the miracle was wrought before our Lord and his disciples 
entered Jericho ; the others, after they left it. The first case is similar 
to that of the Gadarene demoniacs, (Sect, xxix.,) and the same explana- 
tion applies to it. It is not many weeks since I saw two blind beggars 
led by a child ; and it occurred to me that had I witnessed a cure, and 
had one of them been so well known that I should, in recounting the 
event, have mentioned his name and that of his father, I could easily 
understand that I should have recorded the event as the cure of that 
individual. If, therefore, Mark's Gospel is a translation of the original 
memoir, from which the other two are taken, and his attention was 
drawn to Bartimeus, we can perceive a reason why Luke, making use 
of the memoir, should have mentioned only one beggar ; and also why 
Matthew, who had independent means of knowledge, should have men- 
tioned two. 

Before taking the second difficulty into consideration, I would observe 
that the circumstances peculiar to Mark's account are autoptical details, 
such as the name of the beggar, and incident of his throwing away his gar- 
ment, and that they are omitted by Matthew and Luke, as unhistorical. 
The second difficulty relates to the time when the event took place. 
With the exceptions of the number of beggars and difference of time, 
the three accounts are evidently translations of the same original ; but 
if so, no contradiction can have existed in that account. The problem 
of its occurrence is, therefore, limited to two possibilities : it must have 
been caused either by an error of translation, or an error of transcrip- 
tion. We may safely exclude the former supposition ; for, indef)endent 
of its be)ing inconsistent with the inspiration of the evangelists, we can- 
not conceive that a statement so simple as that of going out of a town. 


or going into it, can have been mistaken for the opposite meaning. We 
are therefore reduced to the alternative of admitting that there has 
been an error in the transcription. 

There is one class of errors, into which transcribers occasionally fall, 
in which a slight verbal error reverses the meaning of the author. 
Every person must have heard of the edition of the Bible in which the 
word "not" was left out of the seventh commandment, thereby con- 
verting a prohibition into an injunction. In Pliny's Natural History I 
have discovered an error of a similar kind, in which I can show that the 
word " non " has been omitted. My correction, although unsanctioned 
by any various reading, or former critical conjecture, can be established 
by independent evidence. Pliny states,* that although " single spars 
were sufficiently" large for the main-yards of ships, yet that sailors would 
carry additional sails, so as to endanger their lives. I maintained that 
the reading ought to be, " single spars were oiot sufficiently large," by 
proving that they were composed of two pieces, and thus removed an 
obvious non sequitur. 

In the present case, instead of a word, I suppose a single letter (" iota") 
has been left out by an early transcriber, and that, upon perceiving it, 
he has corrected it, by inserting it into its place, and thereby inevitably 
placing it too near the adjoining letter. This kind of error, and cor- 
rection, my own experience tells me is by no means uncommon. If we 
suppose that an early transcriber of Matthew did the same, he would 
unconsciously change the verb used by Matthew, to signify to " go in," 
into that which signifies to " go out," eidnopevo^iai into «Wopevo/xat. We 
must remember that the most ancient MSS. were written in capitals, 
and that the letter " sigma" was written like the Roman C : but I and 
C in juxtaposition, or even placed too near one another, form K. No 
doubt there is an angle in the ancient as in the modern K, but in rapid 
transcription the angle is apt to become a curve. We have a case in 
point, in a fac-similc of a page of what I believe to be the oldest of the 
existing MSS. of the New Testament, (the Vatican,) in which the K is 
exactly the same as the I and C, too near each other. A fac-simile of a 
page of this MS. is given in Home's Introduction to Scripture, vol. ii. 
p. 80 ; and the letter K, at the beginning of the 4th line, is exactly the 
same as I and C in juxtaposition. If, therefore, the transcriber of the 
passage in Matthew has left out an " iota," and, perceiving his error, 

» " Jam ncc vela satis esse majora. ScJ quamvis amplitudiui antcmnarum singxilaj 
arbores stifficiant super eas tanien adUi vclorinu alia vela . . . ac tot inodio provo- 
cari mortem." — Lib. xi.x. Proem. 


has inserted it, he would unconsciously alter the word into one of a 
directly opposite meaning. Next transcriber, seeing the following word 
to be fls, which would contradict the preceding word, would, to make 
sense of it, be ol^liged to change it into dno ; and, when he came to 
the corresponding passage in Mark, with the former one in his mind, 
would naturally, and probably quite unconsciously, follow it. Such 
changes in the text have evidently frequently taken place. If the 
reader will take the trouble to examine the bracketed passages or 
words, it will be seen that their insertion into the received text must in 
many cases be ascribed to such a cause. If this conjecture be correct, 
the repetition in Mark of ver. 46, " And they came to Jericho ; and as 
he went into Jericho," would be quite characteristic of his style ; and 
Matthew's abruptness of saying, " As they departed from Jericho," 
without any previous announcement of their approach to it, removed. 

From the entry of our Lord and his disciples into Judea, Mark x. 1, 
Matt. xix. 1, (Sect, lii.,) Matthew appears to have embodied the whole 
of the original narrative ; adding, however, much important matter, and 
omitting little but autoptical details. The largest portion of the matter 
peculiar to Matthew consists of parables and sayings of our Lord ; the 
next, of allusions to Jewish Scripture, with the circumstances which 
gave rise to them, unimportant in themselves, but in which Matthew 
perceived the literal fulfilment of prophecy — such as the circumstance 
that the mother of the colt was along with it, the casting lots for our 
Saviour's garments, &c. : the remaining portion of the matter is such as 
Matthew had the means of being acquainted with, and which a histo- 
rian would naturally insert. 

Mr Birks, in his Horoi Evangelicce, infers justly, from the agreement 
of the first and second Gospels in all the latter part, that " either one 
has borrowed from the other, or that both have followed the order of 
time. But that one has borrowed from the other is very improbable, 
because the order is different in their earlier portion." — P. 19. The 
different circumstances under which Matthew was placed in the earlier, 
or Galilean portion of his narrative, and in the latter, which, in point 
of fact, is an uninterrupted account of our Lord's last eventful visit to 
Jerusalem, accounts for the circumstance alluded to. In Galilee, 
Matthew possessed all the means and appliances for recording events, 
and the internal evidence which his writings afford, shows that he did 
avail himself of them to record many of the events which he witnessed ; 
but when " he left all " to follow our Lord, he had not the same facilities 
for recording what he saw. Schleiermacher, in arguing for the oral 


origin of the Gospels, observes that the apostles " would be compelled 
to it from their having no fixed residence, and therefore no opportunity 
for written composition, which required a quieter and more stationary 
life than they enjoyed."* These remarks apply to the case of Matthew 
in Judea, but not in Galilee. If, therefore, after an interval of years, 
he was called upon to draw up an account of the life of our Lord, we 
can see a good reason why he should have adopted the account of 
another apostle as the basis of his own. 

After these general remarks on the connection uf the two first 
Gospels, it appears unnecessary to analyse the following sections, as the 
causes of the phenomena are sufficiently obvious ; and the reader, by 
applying the same i-ules of comparing them, can scarcely fail to perceive 
the nature of the connection which subsists between them. 

The connection of St Luke with the second Gospel, in the passages 
peculiar to the two, is extremely simple. Take, for example, 


The Widow's Gift. 

It is precisely that of a historian taking, as his authority, an account 
in another language, omitting the explanation of the word " Lepton," 
which was, doubtless, inserted by Mark for the information of Roman 
readers. With regard to the unction of our Lord, I am inclined to be- 
lieve that St Luke relates the same event in chap. vii. ver. 36, which 
Matthew relates in xxvi. 6, Mark in xiv. 3, and John in xii. 2. The 
accounts of Luke and John are quite independent of those in the first 
two Gospels, and of each other. The only difficulty is regarding the 
time and place of the event as recorded by St Luke ; but Mr Alford, 
who controverts the identity of St Luke's account with those of the 
other evangelists, admits that the exact time and place are indetermi- 
nate, and may have been introduced to illustrate the expression, ver. 34, 
" A friend of publicans and sinners." I apprehend that St Luke meant 
to illustrate the want of charity of the Pharisees. We may suppose 
that he received the account without any mark of time or place. John 
designates Mary, the sister of Lazarus, as " Mary, who anointed the 
Lord with ointment, and wiped his feet with her hair," xi. 2, a descrip- 
tion which agrees with the woman mentioned by Luke. If this suppo- 

' Eink'itiUKj ins N. T., p. '222. 


sition be correct, it furnishes an explanation of the reason why an 
account of it is omitted by St Luke afterwards. 

With regard to the disputed passage at the end of Mark's Gospel, 
chap. xvi. ver. 9-20, it appears to me to be a continuation, by Mark, 
of the original MS., which terminates abruptly at i<l)otovvTu yap^ ver. 8, 
perhaps because the conclusion was wanting. The style here changes 
from the autoptical to the historical, and the history is brought down 
to a later period than that indicated by the style of the preceding por- 
tion of the Gospel, corresponding well with the time when the Gospel 
of Mark was published, namely, after the departure or death of Peter, 
when the apostles " preached everywhere." 

I now proceed to the parallel passages in Matthew and Luke. Li 
the two first sections the verbal agreement is perfect. There is, there- 
fore, nothing to indicate which evangelist wrote last ; but certainly 
nothing to indicate that Matthew copied from Luke. 


The Temptation in the Wilderness. 

I infer that Luke wrote after Matthew, and that, if so, he must have 
made use of his Gospel, for the following reasons : — First, the arrange- 
ment is improved. In Matthew the scene is laid, first, in the desert ; 
second, in Jerusalem ; and, lastly, in the desert. In Luke, the events in 
the desert are related before those in Jerusalem. We cannot suppose 
that, had Matthew copied Luke, he would have made such an alteration, 
but we can easily understand why Luke should have done so. Again, 
we can understand why St Luke corrected the Hebraism of saying " forty 
days and forty nights ;" but had Matthew copied Luke, we cannot see 
any reason for his inserting the mention of the nights. 


Part of the Sermon on the Mount. 

The simplest, and, as it appears to me, the most probable mode of 
accounting for the connection which evidently subsists between Matthew 
and Luke, in our Lord's lengthened addresses, is to suppose that 
Matthew, according to his plan of giving our Lord's words fully, but 
condensing the narrative, has added to the report of one sermon other 


discourses of the same nature, delivered in the same place, at other 
times. St Luke, on the other hand, writing more historically, relates 
the different occasions upon which the discourses were delivered : this, 
indeed, implies that he must have drawn his authority from a separate 
source of information, but in doing so he has adhered very closely to 
the Greek text of Matthew. I agree with those critics who consider 
that the so-called sermon on the plain, of Luke, is the same as that 
which Matthew has made the basis of his collection of discourses. 
Luke's words, eWl tottov nt8ii>ov^ mean " on a level place," not " on the 
plain," which conveys an impression of extent not implied in the 
original ; and he does not say that our Lord came down frovi the moun- 
tain, but merely that he came down : had he meant to say he came 
down from the mountain, we must suppose that he would have added 
ano Toxj opovs, as ]\Iatthew did, viii. 1. 

St Luke says expressly that our Lord " went out" to the mountain, 
where he chose the twelve ; he then came down, it may be, a few steps 
— and stood on a level place, it may be, a few feet square — evidently 
for the purpose of addressing the multitude ; and after appointing the 
twelve, and finishing the discourse, he re-entered Capernaum. The 
words used by Luke, instead of, as in Matthew, " going up" and " coming 
down" from the mountain, were " going out" and " coming in," i^?iK6ev, 
vi. 1 2, and (uniKBev, vii. 1 . Both Matthew's and Luke's accounts indicate 
tliat the mountain was in the immediate vicinity of Capernaum. 

Whilst, however, I think that Matthew has combined in one dis- 
course several delivered on different occasions, and that Luke was 
acquainted with and made use of Matthew's Gospel when it suited his 
purpose, he has not taken the so-called sei-mon on the plain from 
Matthew, but from the original report ; for there is by no means the 
same verbal agreement in this section that there is in the three first. 
There is much translational agreement in the two reports, modified, no 
doubt, by St Luke's familiarity with Matthew's version, which, from the 
importance of the matter, and the source from which it flowed — and, I 
may add, the channel through which it flowed — could not fail of being 
deeply impressed upon his memory. 

We have, therefore, two distinct conditions under which the agree- 
ments between Luke and Mark present themselvtjs — the immediate and 
the intermediate. The immediate are those where Luke makes use of 
the Greek Gospel of Matthew as an original authority ; the interme- 
diate, when he makes use of a common oi'iginal. Now, these are the 
very phenomena which our independent knowledge of the authors 


would have led us to expect. They are both historians of the same 
series of transactions ; but Matthew is both a historian and an eye- 
witness. In the former capacity he makes use of the same original 
authorities as Luke ; in the latter case, he is himself the authority. 

We can thus explain all the phenomena of the connection of these 
two evangelists, and, as it appears to ine, some of the apparent contra- 
dictions. Take that in the present section, where St Luke appears to 
speak of physical hunger, vi. 21 ; but, in the corresponding passage in 
Matt. V. 6, it is expressly stated to be in a spiritual sense. Upon the 
passage in Luke, Mr Alford makes the following just remark : " Com- 
paring these expressions with other passages in Luke himself, we must 
have concluded, even without Mattlieiv's report, that they bore a spiri- 
tual sense." Now, the result of our former examination is to show that 
Matthew is a paraphrastic translator, who takes care to bring out the 
meaning of his original broadly, as he does in the present instance. 
Again, in the following, 


The Cure of the Centurion's Servant, 

we have another apparent contradiction, which Matthew's peculiar 
style of narrative perfectly explains. According to his account, the cen- 
turion applies directly to our Lord ; but according to Lake, he does it 
by messengers. Now Matthew, as a historian, condenses the narrative 
portion much more than Luke does, and, acting on the maxim qui facit 
per aliwrYh facit per i^e, he leaves out, as not necessarily connected with 
the miracle, the details of the message. 

There is, I apprehend, an amount of verbal agreement in the suc- 
ceeding sections, sufficient to prove that St Luke must have made use 
of the Greek Gospel of St Matthew. We must remember, that although 
St Luke transcri])ed when it suited his purpose, he was not a tran- 
scriber, but a historian, using an original authority in the same lan- 
guage. Certain passages have been pointed out which are supposed to 
be inconsistent with this view, but these occur in the sermon on the 
mount, which I suppose Luke to have derived from the same autho- 
rities as Matthew, but making use occasionally of Matthew's previous 
translation. Thus, we have in chap, xii. ver. 24, " Consider the ravens; " 
but in the corresponding passage of Matthew, chap. vi. ver. 26, it is, 
" Behold the fowls of the air." St Matthew here, translating paraphras- 
tically, generalises the expression ; St Luke, most i3robably, adheres 
more closely to the original. 


Acts, date of, xxxiii. 
Agouy in Gcthseiuanc, 193. 
Alford, Mr, reinaiks ou the origiu of the 
Gospels controverted, xxxix. 

objections quoted, xliii. 

objections answered, xxxix. xliv. 

explanation of ef)fxi]V€VTTJs, Ixxxiii. 

on omissions, xli. 

on the accounts of the cure of Peter's 

wife's mother, 2G9. 

cure of the leper, '271. 

cure of the paralytic, 272. 

on tJie call of Matthew, 276. 

ou the transfiguration, 295. 

on the request of Zebedee's children, 


Alison's History, on the connection of, with 

Napier and Sucliet, xxvii. 

examples from, xxix. xxx. 

Apostles, call of, 35. 

sent forth, 71— note, 293. 

return, 79 — note, 294. 

ou the lists of, 278. 

Arrangement, principles of, xxiv. 

of the synopsis, Ixxxi. of difference, in the 

Gospels, xli. 
Augustine on the connection of the Gospels, 


Autoptical agreements explained, xxii. 

Bandinel, Rev. James, on a passage from 

Papia.s, Ixxiv. 
Baptism of our Lord, 7. 

on the accounts of, 263. 

Bancn fig-tree, 147. 

Beelzebub, on the power of, 37, 247. 

oiu' Lord accused of acting by, 

Birks' (Rev. T. R.) work on Gospels, xvii. 
on the order of Matthew and Mark, 



on the miracle of stilling the tempest, 

on the cure of the paralytic, 273. 
Blind, cure of, near Betlisaida, 103. 

cure near Jericho, 14 I — note, 298. 

Bioomfield, Dr, on the cure of the paralytic. 

Call of the apostles, 3.5, 

Capernaum, site of, xl. 

Christ retires from, 15. 

Centurion's servant, cure of, 235 — note, 304. 

Chief priests, &c. conspiracy, 181. 

Children blessed, 129— note, 297. 

Christ, sayings of, 253. 

answers the rich man, 131 — note, 297. 

foretells his sufferings and resurrec- 
tion, 107, 11 9, 135. 

testimony to John, 239. 

thanks his Father for revealing him- 
self to the simple, 243. 

entry to Jerusalem, 143. 

reply to disciple who wished to bury 

his fiither, 241. 

relations seek him, 41 — note, 280. 

expels traders from the temple, 14 9. 

discourse in the temple, 153. 

taken before high priest, 199. 

taken before Pilate, 205. 

rejected at Nazareth, 69— note, 203. 

walks on the sea, 83 — note, 294. 

• stills the tempest, 53 — note, 28 1 . 

foretells destruction of Jerusalem, 


feeds five thousand, 79 — note, 294. 

feeds four thousand, 97 — note, 295. 

casts out deaf and dumb spirits, 115 

—note, 296. 

the son of David, 167. 

transfigured, llO^note, 295. 

discourse after, 113— note, 296. 

led to be crucified, 209. 

entombment, 215. 

resurrection, 21 9. 

see Jesus. 

Conditions of the agreements of the Gospels, 


DAViDSON,Dr, on tlic cure ofthe paralytic, 273. 

on the preface to Luke, lii. 

objections of,answered, xxxix. xlv. 

on a passage from Eusebius, Ixiii. 

Deaf and dumb person cured, 95. 

si>irit cast out, 1 15. 

Demoniac at Capernaum cured, 11— note on, 

Demoniacs, Gadercne, cured, 55— note, 288. 



Disciples, call of, 35. 

contention, 121 — note, 29fi. 

pluck ears of corn, 29 — note, 276, 

see Apostles. 

Diversity of accounts, causes of, xlvi. 
Documentary agreements, what, xxii 

Edinburgh Review on agreements in Gos- 
pels, xi. 

Eichhorn, theory of, xxiii. 

''Epfj.rjvevTfjs, meaning of, Ixxiii. 

Errors in transcription, xvii. 

Eusebius on Gospel of Matthew, Ixii. 

on language of Matthew, Ixiii. 

on preface to Luke, liii. 

on the identity of the Mai'k of Papias 

and the author of the Gospel, Ixx. 

Fig-tree, barren, 147. 

withered, 151. 

Five thousand fed, 79 — note, 294. 
Four thousand fed, 97 — note, 295. 
Free Church Magazine quoted, x. 
Freind, Dr, on medical style of Luke, 290. 

Galilean fishermen called, 9 — note, 266. 
Galileanisms, instances of, 267. 
Genealogies, remarks on, lix. 
Gleig, Bishop, quoted, 266. 
Greswell on the connection of Mark and 
Peter, Ixx v. 

Herod desires to see Jesus, 73 — note, 293. 
Holy Ghost, sin against, 39 — note, 279. 
Home, Mr, objections answered, xxxv. 
Hug on verbal agreements inGospels, xxiv. 

Hume contradicts his authority, xvi. 

Inspiration, remarks on, xiv. 
Irenseus quoted, liv. 

Jairus's daughter cured, 63 — note, 289. 
Jerome on Luke's preface, liv. 

quoted, Iv. 

Jesus anointed, 183. 

returns to Galilee, 9 — note, 265. 

I'eproves the Pharisees, 87 — note, 294. 

reproves the Scribes, &c., 1 69. 

betrayed, 195. 

foretells Peter's denial, 191. 

described by John, 225. 

see Christ. 

Jew, manner in which tlie word, is used in 

the Gospels, Iv. 
John the Baptist baptises in Jordan, 3. 

rebukes the Pharisees, 225. 

sends disciples to Jesus, 237. 

imprisoned, 75 — note. 293. 

difterences in the accounts of his 

advent, 263. 

John the Baptist, his designation, 262. 

mention of his humility, 263. 

the Apo.stle, an eyewitness, xv. 

Gospel remarks on, xxv. 

connection of Gospel with that of 

Luke, xlix. 
Josephus wrote in Hebrew and Greek, Ixii. 
Judas, treachery of, 185. 

Lardner, Dr, on the connection of the 

Gospels, xxxiv. 
Last supper, 189. 

preparation for, 187. 

Law, highest precept of, 165. 

Leper cleansed, 17 — note, 271. 

Light under a bushel, parable of, 49— note, 

Lord's prayer, 245. 
Luke, St, Gosjiel written in Judea, proofs, Iv. 

preface, remarks on, lii. 

subsequent to Matthew, xxv. 

agreement with Matthew, Ivi. 

testimony to, xiii. xxxiii. 

testimony to Mark, xxxiv. 

on the medical language of, 269, 290. 

■ authenticity of Acts, xiii. 

Mark, St, remarks on the Gospel of, Ixviii. 
translation of an autoptical memoir, 


the translator of Peter, Ixxiii. 

quoted as Peter's by Justin Martyr, 


when written, Ixix. 

remarks on, by Tertullian, Ixxii. 

on the style of, Ixxis. 

professionalisms in, 266. 

provincialisms, 267. 

used Gi'eek of Matthew, xxvi. 

preface or title to Gospel, Ixxiii., 3. 

• why not called Gospel of Peter, Ixxi. 

the author of the Gospel, the Mark of 

Papias, note, Ixx. 

on conclusion of, 302. 

remarks on authorship bj' Pearson, 

Ixxii. — by Gleig, 266. 
Marsh, bishop, quoted, 290. 

objections answered, xxxvii. 

on the agreement of Matthew and 

Luke, 268. 
Matthew, St, call of, 23— note, 275. 

origin of Gospel, Ix. 

style of, Ixiv. 

wrote in Hebrew and Greek, Ixi. 

agreement with Luke, xxv. 

made use of Peter's memoir, xxvi. 

Napier's History, connection of, with Alison 

and Suchet, xxviii. 
Nazareth, Christ rejected at, 69 — note, 293, 
Newspapers, on the connection of, xxvii. 



Omissions in the Gospels, xxxvi. 

on the causes of, xl. 

Oral tradition, on the theory of, xlvii. 

Paley quoted, xxxiii. 

Papias on Matthew's Gospel, Ixi. 

on Mark, Ixxi. 

Parable of mustard seed, 51. 

new and old clothes, 27 — note, 


of the sower, 43. 

Pai-ables, introduction to, 43 — note, 280. 
Paralytic, cure of, 19 — note, 271. 
Paul, St, connection with Luke, li. 
Peter, St, cure of wife's mother, 13 — note, 

reasons for supposing him author 

of the original of second Gospel, 269. 

cures in the house of, 15 — note. 


denial foretold, 191. 

denial of, 203. 

confesses Jesus is the Christ, 105 — 

note, 295. 

on the epistles of, Ixxx. 

second epistle quoted by Jude, 

Pharisees conspire against Christ, 33 — note, 


reproved by Jesus, 87 — note, 294. 

reproved by John, 225. 

seek a sign, 101 — note, 295. 

Pliny, on a passage of, 299. 
Preface to Luke, lii. 
to Mark, 261. 

Robertson, Professor, vi. 

Sabbath, on the, 276. 
Siiyings of our Lord, 25.'}. 
Schleiermachcr quoted, xxiii. Ixv. 
on the identity of the Mark 

of Papias with the author of the Gospel, 

answered, Ixx. 

- on cure of ruler's daughter. 


Scribes and Pharisees, vainglory of, reproved, 

Scribes and Pharisees, leaven of, 101, 255 — 

note, 295. See Pharisees. 
Sermon on the mount, 229 — note, 302. 
parts of, 245, 251, 

Sower, parable of, 43. 
Statement, general, xxv. 
Sterling, John, on Strauss, xii. 
Strauss's Life of Jesus, remarks on, xi, xii. 


on the cure of the paralytic, 272. 

on the Mark of Papias, Ixx. 

Suchet's Memoirs, connection with Napier 

and Alison, xxviii. 
Syrophenician woman's daughter, cure of, 

93— note, 295. 

Tallying, phenomena of, xlviii. 
Temptation in the wilderness, 7, 227 — notes, 

265, 302. 
Tcrtullian quoted, xvi. 

on connection of Luke's Gospel 

^vith St Paul, Iv. 

on origin of Mark's Go.spel, Ixxi. 

on St Luke's preface, Iv. 

Text, observations on, viii. 
Thiersch, professor, on origin of Gospels, 

on a passage from Papia.s, Ixi. 

objections answered, Iviii. 

Transfiguration, 111— note, 295. 
Translation capable of proof, Ixix. 
Tribute, on paying, 159. 

Unclean Spirits, the, 249. 

Vatican MS., 299. 

Verbal Agreement, on the causes of, ,xxvi. 

Widow's gift, 171— note, 301. 
Withered hand, euro of, 31— note, 276. 
Woes pronounced against the cities of Gali- 
lee, 243. 

Zebedee, sons of, called, 11— note, 267. 

ambitious request of, 137 — note, 




Chap. iii. ver. 

Chap. iv. ver. 

Chap. V. ver. 

Chap. vi. 

Chap. vii. 

Chap. viii. ver. 

Chap. ix. vei". 

Chap. X. ver. 

Chap. xi. ver. 

1— 6 



11, 12 


16, 17 

1 — 11 



1— 3 

11, 12 


39, 40 






22, 23 

1, 2 

3— 5 




2— 4 



• 1 



1— 4 

14, 15 






1— 4 
















31, 32 


34, 35 




















31, 32 
































































1, 2 



5, 6 



8, 9 





1— 9 





29, 30 










1— 3 



6— 9 














45, 46 

























































Chap. Jtxii. 




Chap. ix. 

vcr. 1 


Chap, xxiii. 





„ 3— 9 






„ 10—17 




6, 7 . . 



„ 18—30 




„ 28—86 





„ 37—50 







„ 57—60 






Chap. X. 

ver. 13—15 


Chap, xxiv 


1—9 . . 



„ 21, 22 . . 






Chap. xi. 

ver. 2—4 






„ 9—11 







,.13 . . 







„ 14, 15 


Chap, xxvi 





„ 17—20 







„ 24—26 






„ 29—34 





„ 39, 
„ 42—44 
„ 46—51 



Chap. xii. 

ver. 1—6 


As the whole of this Gospel is giv 

en in its 

Chap. xiii. 
Chap, xviii. 

„ 10 
ver. 18, 19 


own order, 

an Index is not requirec 


ver. 15—30 



„ 31—33 



Chap. xix. 

„ 35—43 
ver. 28—38 


Chap. iii. 


1— 4 



„ 45-48 




7— 9 


Chap. XX, 

ver. 1 — 17 







„ 18—25 




16, 17 

. 225 


„ 27—38 




21, 22 



„ 39—47 


Chap. iv. 




Chap. xxi. 

ver. 1 — 17 





. 11 


„ 20, 21 


Chap. V. 



. 17 


„ 23 

. 177 

Chap. vi. 



. 29 


„ 25 





. 229 


„ 27 





. 35 


„ 29—33 

. ib. 




. 229 

Chap. xxii. 

vcr. 1, 2 

. 181 



. ib. 


„ 3- 8 

. 185 




. 231 


„ 10—14 

. 187 




. ib. 


„ 19, 20 

. 189 

Chap. vii. 



. 235 


„ 47 

. 195 




. 237 


„ 50—54 

. 197 




. ib. 


„ 55—62 

. 203 




. 239 

Chap, xxiii 

. vcr. 39 

. 213 

Chap. viii. 



. 43 


„ 44 

. ib. 




. 41 


„ 50—53 

. 215 




. 53 


„ 55 

. 217 







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Princeton Theological Seminary-Speer Library 

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